The Bible Wheel

A Revelation of the Divine
Unity of the Holy Bible
Richard Amiel McGoughAnd the LORD answered me, and said, Write the vision, and make it plain upon
tables, that he may run that readeth it.
Habakkuk 2:2

Bible Wheel
Book House

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible (eBook Web version)Richard Amiel McGough
Copyright © 2006
All Rights Reserved
For more information, visit the author's website: www.BibleWheel.com
Contact the author at RAM@BibleWheel.com
Or write to:Bible Wheel Ministries
P.O. Box 10677 Yakima, WA 98909
ISBN: 0-9777637-7-3
Library of Congress Control Number: 2006900088
Unless otherwise noted, all Scripture quotations are from the King James Bible.
The Greek and Hebrew fonts for Windows used to make this book are available fromwww.linguistsoftware.com, +1-425-775-1130.

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Table of Contents
PART I:THE DIVINE DESIGN OF THE BIBLE WHEEL

CHAPTER 1: GENESIS OF THE BIBLE WHEEL Rolling up the Bible Scroll ..................................................................................... 15
 The Alphabetic Verses .......................................................................................... 16
 Psalm 119: The Alphabetic Seed in the Heart of God's Word ......................................... 17
 The Hebrew Alphabet ....................................................................................................18

 A View from a Higher Dimension ........................................................................... 23
CHAPTER 2: THE CANON WHEEL The Protestant Canon of Scripture ........................................................................ 25
 The 39 Books of the Old Testament ...................................................................... 26
 The 27 Books of the New Testament ..................................................................... 29
CHAPTER 3: SEVENFOLD SYMMETRIC PERFECTION
 The Symmetry of the Canon Wheel ....................................................................... 33
 A Compound Symbol of Unity, Perfection, and Completeness................................ 34
 The Eternal Circle ................................................................................................. 35
 The Infinite Symmetry of a Perfect Circle .......................................................................36

 Sealed with the Sign of the Cross.......................................................................... 37
 The Fulfillment of the Entire Revealed Word of God .......................................................38

 Aleph and Tav, First and Last................................................................................ 39
 From Eternity to Eternity: The Revelation of All History ..................................................40

 Sevenfold Symmetric Perfection ............................................................................ 44
 A Compound Symbol of Completion and Sanctification ..................................................46 The Sevenfold Light of God’s Word................................................................................47
 The Bible Sealed with Seven Seals ................................................................................50
 The Pure Light of God from Beginning to End ................................................................51

 Divine Synergy of the Four Symbols ...................................................................... 52
CHAPTER 4: FOR GLORY AND FOR BEAUTY
 The Bible as a Divine Work of Theological Art ....................................................... 53
 The Cross of Victory ......................................................................................................55

 The Bible as the Seal of the Living God ................................................................. 56
CHAPTER 5: THE BIBLE SEALED FROM ALEPH TO TAV Spoke 1 – Aleph: The Law, the Prophets, and the Epistles .................................... 59
 Aleph: The Symbol of God, Origins, and First Things .....................................................60
 CYCLE 1, G ENESIS: The Book of Origins..........................................................................60
 CYCLE 2, ISAIAH: The Romans of the Old Testament .......................................................61
 CYCLE 3, R OMANS: The Cathedral of the Christian Faith .................................................64
 A Divine Theological Tapestry........................................................................................653

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 Spoke 22 – Tav: Consummation of God’s Plan of the Ages ................................... 69
 CYCLE 1, THE SONG OF SONGS: Union of Christ and His Church ..................................... 70
 CYCLE 2, A CTS: Birth of the Church and Consummation of Jewish Age .......................... 77
 CYCLE 3, R EVELATION: Christ Receives His Bride, Consummation of All History ............. 85

CHAPTER 6: DIVINE DESIGN OF THE TWENTY-TWO SPOKES Word Distributions: The God of Infinite Detail ........................................................ 93
 Distinctive Word Distributions in the Seven Canonical Divisions

 From Large-Scale Symmetry to Correlated Fine-Structure ..................................... 97
 A Triplet of Triplets........................................................................................................ 99 Mutual Corroboration of Scripture and Tradition .......................................................... 100
 Zerubbabel and the Correlated Fine-Structure of the Capstone ................................... 102
 Distribution of Creation Words on the Wheel ............................................................... 103

 Alphabetic Integration with the Rise and Fall of the Kingdom ............................... 104
CHAPTER 7: DIVINE DESIGN OF THE HEBREW ALPHABET Symbolic Meanings of the Twenty-Two Hebrew Letters ....................................... 107
 The Names of the Letters ............................................................................................ 107
 The Position of the Letters .......................................................................................... 107
 Alphabetic Verses and KeyWords................................................................................ 108

 Symbolic Meanings Based on Grammatical Functions ......................................... 110
 Bet Prefix: Sign of the Prepositions In, With, By .......................................................... 110
 Lamed Prefix: Sign of the Prepositions To, Towards, For............................................. 111
 Vav Prefix: Sign of the Conjunctives And, But, Also, So............................................... 111
 Yod Prefix: The Active Hand, the Sign of Continued Action ......................................... 112
 Kaph Prefix: The Open Hand, the Sign of Similarity ..................................................... 113
 Yod and Kaph Suffixes: Mine and Thine ...................................................................... 113
 Divine Algebra: Putting it all Together ......................................................................... 114

 Hebrew Word Pictures ........................................................................................ 115
 Hebrew Word Picture of the Father ............................................................................. 116
 Hebrew Word Picture of the Son ................................................................................. 117
 Hebrew Word Picture of the Stone .............................................................................. 118

PART II:SYNOPSIS OF THE TWENTY-TWO SPOKESSPOKE 1 – ALEPH: GENESIS, ISAIAH, ROMANS Symbol of God, His Sovereignty, Beginnings, and First Things ............................ 121
 Aleph: God's Initial Declaring His Unity, Love, Light, and Truth.................................... 121
 The Everlasting God (Genesis
IsaiahRomans) ........................................... 122
 Aleph: Symbol of God our Leader, Teacher, and Guide ............................................... 123

 God's Sovereign Will: The Role of Aleph in Hebrew Grammar ............................. 125
 The First Commandment and the Great I AM............................................................... 125
 The Pot and the Potter (Isaiah
Romans) .............................................................. 127

 Genesis: The Election of Abraham, the Father of the Faith .................................. 128
 Abraham Believed God (Genesis

Romans) .......................................................... 130

 Isaiah: The Supreme Prophet of the Sovereign Lord............................................ 131
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Table of Contents
 Creation of Heaven and Earth (Genesis
Isaiah) ................................................... 132
 Israel shall be Saved (Isaiah
Romans) ................................................................. 132
 JUSTIFICATION (Isaiah
Romans) ........................................................................ 133

 Romans: Created for the Glory of God................................................................. 133
SPOKE 2 – BET: EXODUS, JEREMIAH, 1 CORINTHIANS The House of God ............................................................................................... 135
 A Son over the House of God ...................................................................................... 136
 Trust IN the Lord: The Role of Bet in Hebrew Grammar ............................................... 138
 Glory IN the Lord (Jeremiah
1 Corinthians)........................................................... 139

 Structure of Exodus: Son, Covenant, and House ................................................. 140
 Jeremiah: The Call of Two Prophets (Exodus
Jeremiah) .............................. 141
 The Land of Egypt (Exodus
Jeremiah) .................................................................. 143
 Two Covenants, Old and New (Exodus
Jeremiah) ................................................ 143

 1 Corinthians: Is Christ Divided? ......................................................................... 144
 Second Day of Creation: Division of the Waters ........................................................... 144
 Second Commandment: No Idolatry ............................................................................. 145
 Second Seal: A Great Sword ....................................................................................... 146
 Discernment and Judgment ......................................................................................... 147
 Duality and the Wisdom of God .................................................................................... 147
 Typology: The Pattern of God's Tabernacle of Wisdom ................................................ 148

 God the Son, the Second Person of the Holy Trinity ............................................ 150
 Duality and the Word ................................................................................................... 150

SPOKE 3 – GIMEL: LEVITICUS, LAMENTATIONS, 2 CORINTHIANS The Holy Spirit, the Giver of God's Abundant Gifts............................................... 151
 Gemol Dallim: Deal Bountifully with the Poor ............................................................... 152

 Leviticus: The Offerings of the Lord ..................................................................... 153
 Fellowship through Sacrifice (Leviticus
2 Corinthians) .......................................... 155
 Fellowship through Separation and Holiness (Leviticus
2 Corinthians) .................. 155

 Lamentations: Fullness of Divine Retribution from Aleph to Tav ........................... 157
 Israel hath no Comforter! (Lamentations
2 Corinthians) ........................................ 159
 Great Sorrow! (Lamentations
2 Corinthians) ......................................................... 160

 2 Corinthians: The God of All Comfort ................................................................. 160
 The Spirit of Ministry and Ministry of the Spirit (Leviticus
2 Corinthians)................ 161
 The Ministry of Reconciliation (Leviticus
2 Corinthians) ........................................ 162
 The Riches of their Liberality ....................................................................................... 163

 God the Holy Spirit, the Third Person of the Holy Trinity ...................................... 164
 The Holy Trinity ........................................................................................................... 164
 Third Day of Creation and the Fruit of the Spirit ........................................................... 166

SPOKE 4 – DALET: NUMBERS, EZEKIEL, GALATIANS The Door to the Way of God................................................................................ 167
 Fourth Day of Creation................................................................................................. 169
 Fourth Commandment: Sabbath Rest .......................................................................... 170
 Fourth Seal of the Apocalypse: Fourfold Death ............................................................ 171

 Numbers: Following God in the Wilderness ......................................................... 172
 The Foursquare Camp in the Wilderness (Numbers
Ezekiel) ................................ 173
 Death in the Wilderness: The Flesh Crucified (Numbers
Galatians) ...................... 175

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible A Day for a Year (Numbers

Ezekiel) .................................................................... 176

 Ezekiel: Four Living Creatures and God's Throne ................................................ 178
 The Call of Ezekiel (Alphabetic Link) ........................................................................... 179
 The Foursquare Prophetic Temple .............................................................................. 179

 Galatians: The Cross of our Lord Jesus Christ..................................................... 181
 Four Weak and Beggarly Elements ............................................................................. 181
 Four Hundred and Thirty Years (Ezekiel
Galatians).............................................. 182

SPOKE 5 – HEY: DEUTERONOMY, DANIEL, EPHESIANS Behold the God of Life and Blessings .................................................................. 183
 The Fifth Day: The Blessing of Life!............................................................................. 184

 Deuteronomy: That It May Go Well With Thee ..................................................... 185
 Fifth Commandment: The First with Promise (Deuteronomy
Ephesians)............... 187
 The Blessings of God .................................................................................................. 188
 Choose Life!................................................................................................................ 188

 Daniel: The Secret Revealed............................................................................... 189
 Revelation of God's Knowledge, Wisdom, and Power (Daniel
Ephesians) ............ 190
 God's Power (Deuteronomy
DanielAlphabetic KeyLink) ............................... 191

 Ephesians: Blessings from our Blessed God ....................................................... 193
 Holy, Chosen, and Loved (Deuteronomy
Ephesians)............................................ 194
 Walking With God (Deuteronomy
Ephesians)....................................................... 194
 The Five "Heavenly Places" in Ephesians.................................................................... 195
 The Fivefold Ministry ................................................................................................... 196

SPOKE 6 – VAV: JOSHUA, HOSEA, PHILIPPIANS
 Link between Heaven and Earth .......................................................................... 197
 Sixth Commandment and Sixth Day of Creation: Man, Work, Cosmos ......................... 199

 Joshua: Link between the Wilderness and the Promised Land ............................. 200
 Six Cities of Refuge .................................................................................................... 201

 Hosea: Israel has no King! .................................................................................. 201
 Cities of the Promised Land, First and Last (Joshua
Hosea) ................................ 202
 Murderous Priests ....................................................................................................... 202
 Joined to Idols: The Whoredom of Israel (Joshua
Hosea)..................................... 202

 Philippians: God in the Likeness of Man .............................................................. 204
 The Humiliation of God (Hosea
Philippians) ......................................................... 205
 Sixth Seal of Revelation, Sixth Hour, and the Death of Christ ...................................... 206

SPOKE 7 – ZAYIN: JUDGES, JOEL, COLOSSIANS
 Remembering to Rest in God .............................................................................. 207
 The Seventh Day of Creation and the Well of the Sevenfold Oath................................ 208
 The Seventh Commandment and the Marriage Covenant ............................................ 209

 Judges: The Struggle in the Promised Land ........................................................ 210
 The Lord the Judge (Judges

Joel)........................................................................ 210

 Joel: God Judges in the Valley of Jehoshaphat.................................................... 211
 The Fullness of Judgment ........................................................................................... 211

 Colossians: All the Fullness of the Godhead........................................................ 212
SPOKE 8 – CHET: RUTH, AMOS, 1 THESSALONIANS Hedged about with God's Mercy and Grace ......................................................... 213
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Table of Contents
 Ruth: The Undying Bond ..................................................................................... 214
 Amos: Fire on the Walls ...................................................................................... 216
 The Lord standing upon a Wall .................................................................................... 217
 Prophesy Not! (Amos
1 Thessalonians) ................................................................ 217

 1 Thessalonians: As a Nurse cherisheth her Children .......................................... 218
 Darkness on Day of the Lord (Amos

1 Thessalonians).......................................... 218

SPOKE 9 – TET: 1 SAMUEL, OBADIAH, 2 THESSALONIANS The Goodness the God ....................................................................................... 219
 Ninth Commandment: Thou shalt not bear False Witness .................................... 220
 1 Samuel: The Rise and Fall of Goodly King Saul ................................................ 221
 Teaching the Good and Upright Way (Alphabetic KeyLink) ........................................... 222
 A Taste of Honey (Alphabetic KeyLink) ........................................................................ 223
 Saul Rejected as King.................................................................................................. 225
 Good versus Evil, Spirit versus Flesh: Saul's Persecution of David............................... 226

 Obadiah: Death to the Flesh!............................................................................... 227
 2 Thessalonians: Lying Wonders and Strong Delusion......................................... 229
 Pride, Self-Exaltation, and Self-Deception (Obadiah
2 Thessalonians).................. 229
 The Lord Bringeth Low, and Lifteth Up ......................................................................... 230

SPOKE 10 – YOD: 2 SAMUEL, JONAH, 1 TIMOTHY The Hand of the Eternal King .............................................................................. 231
 The Royal Tribe of Judah: Let there be Praise! ............................................................ 232
 Yod Prefix: The Active/Grasping Hand ......................................................................... 233
 Yod Suffix: Sign of Personal Possession (Me, Mine) .................................................... 233

 2 Samuel: David, the King of Israel...................................................................... 234
 Jonah: Preaching the Fear of the Lord................................................................. 235
 1 Timothy: Christ, the King of Kings..................................................................... 236
 The Ten Commandments ............................................................................................. 237
 The Tenth Commandment: Thou shalt not Covet.......................................................... 237

SPOKE 11 – KAPH: 1 KINGS, MICAH, 2 TIMOTHY The Throne of Glory ............................................................................................ 239
 1 Kings: Who is a King like unto Solomon?.......................................................... 241
 Wings of Glory covering the Ark of the Covenant ......................................................... 242

 Micah: Who is a God like unto Thee? .................................................................. 243
 Ahab and the Vineyard of Naboth (1 Kings

Micah) ................................................ 244

 2 Timothy: The Crown of Righteousness ............................................................. 246
 ALL Scripture is given by Inspiration of God ................................................................. 246

SPOKE 12 – LAMED: 2 KINGS, NAHUM, TITUS
 Christ Our Master and Teacher ........................................................................... 247
 The Teacher of Teachers, Jesus at Age 12 .................................................................. 249
 Rabbi Jesus and His Twelve Talmidim (Disciples) ........................................................ 250

 2 Kings: Elijah and Elisha (Rabbi and Talmid) ..................................................... 251
 Go and Enquire (Alphabetic Link)................................................................................. 252
 Teaching the Fear of the Lord (Alphabetic KeyLink) ..................................................... 253

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible Nahum: The Rod of Comfort and Wrath............................................................... 253
 Assyria, the Rod of God's Anger (2 Kings

Nahum) ............................................... 255

 Titus: Teach and Exhort! ..................................................................................... 258
 Titus Verse by Verse ................................................................................................... 259

SPOKE 13 – MEM: 1 CHRONICLES, HABAKKUK, PHILEMON A Fountain of Living Waters ................................................................................ 261
 Mem Prefix: The Sign of Origin and Source ................................................................. 264

 1 Chronicles: From the Waters of Judah.............................................................. 265
 Thine is the Kingdom, O LORD (Alphabetic Link) ........................................................ 266
 Glory from the Holy One (1 Chronicles
Habakkuk) ............................................... 268

 Habakkuk: An Overwhelming Flood of Judgment ................................................. 268
 Philemon: For Love's Sake.................................................................................. 269
 Embraced and Kissed (Habakkuk

Philemon)........................................................ 270

SPOKE 14 – NUN: 2 CHRONICLES, ZEPHANIAH, HEBREWS
 Jesus Christ, High Priest of the Everlasting Faith ................................................ 271
 2 Chronicles: Priestly History of the Faithful Kingdom of Judah............................ 272
 Fourteenth Day: Sacrifice of the Passover Lamb (2 Chronicles

Hebrews) ............ 275

 Zephaniah: The Prophet of Josiah's Reformation................................................. 278
 The Candle of the Lord (Alphabetic Link)..................................................................... 280

 Hebrews: Jesus Christ, High Priest and Heir of All Things ................................... 281
 A High Priest Forever after the Order of Melchizedek (Alphabetic Link) ....................... 282
 Jesus Christ, the Substance of Our Faith .................................................................... 284
 Gather Together, the Day Approaches! (Zephaniah
Hebrews).............................. 284

SPOKE 15 – SAMEK: EZRA, HAGGAI, JAMES God our Helper and Supporter ............................................................................ 285
 Ezra: The Helper................................................................................................. 286
 Decree of Support from Cyrus ..................................................................................... 287
 The Foundation of the Temple..................................................................................... 288
 Decree of Support from Darius .................................................................................... 288
 Taxes, Toll, and Tribute: Governmental Support .......................................................... 289
 Decree of Total Support from Artaxerxes ..................................................................... 289

 Haggai: Prophet of the Restoration...................................................................... 290
 James: Support the Brethren!.............................................................................. 291
 Lack of Divine Support Due to Sin (Haggai

James) .............................................. 292

SPOKE 16 – AYIN: NEHEMIAH, ZECHARIAH, 1 PETER
293
 The Eyes of the Lord........................................................................................... 293
 Nehemiah: Open thine Eyes to the Prayer thy Servant, O Lord! ........................... 294
 Open thine Eyes, O Lord! (Nehemiah
1 Peter
Alphabetic Link) ..................... 295
 Hearts of Stone (Nehemiah
Zechariah) ................................................................ 296
 Remember me, O my God (Nehemiah
Zechariah) ................................................ 298

 Zechariah: Upon One Stone, Seven Eyes............................................................ 299
 1 Peter: The Chief Shepherd and Bishop of our Souls ......................................... 301
 The Shepherd’s Eye (Zechariah
 Scattered Sheep (Nehemiah

1 Peter) ............................................................. 302
Zechariah
1 Peter)........................................... 304

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Table of Contents
SPOKE 17 – PEY: ESTHER, MALACHI, 2 PETER The Mouth of God ............................................................................................... 305
 Esther: The Hidden Face of God (Divine Providence) .......................................... 307
 Appearing before the Face of the King ......................................................................... 309

 Malachi: The Messenger of the Lord of Hosts ...................................................... 312
 The Face of God and the Bread of the Presence.......................................................... 313
 Parousia: The Promise of His Coming (Malachi
2 Peter)....................................... 314

 2 Peter: The Glorious Transfiguration .................................................................. 316
 Where is My Honour? (Esther
Malachi
2 Peter) ............................................ 316
 False Teachers (Malachi
2 Peter) ........................................................................ 317
 The Coming Day of the Lord (Malachi
2 Peter) ..................................................... 318

SPOKE 18 – TZADDI: JOB, MATTHEW, 1 JOHN
 The Righteousness of God .................................................................................. 319
 Saint Job the Righteous ...................................................................................... 320
 Matthew: To Fulfill All Righteousness .................................................................. 323
 The Great Commission ................................................................................................ 324

 1 John: Jesus Christ the Righteous ..................................................................... 326
 The Practice of Righteousness .................................................................................... 326
 Holy, Holy, Holy: A Threefold Witness of the Trinity (Matthew
1 John) .................. 328

SPOKE 19 – QUPH: PSALMS, MARK, 2 JOHN
 Psalms: The Cry of our Voice unto God ............................................................... 329
 Drawing Near unto God ............................................................................................... 330

 Mark: The Gospel of Action ................................................................................. 331
 His Narrative Runs (Alphabetic Link) ........................................................................... 332
 Talitha Cumi, Damsel Arise! (Alphabetic KeyLink) ........................................................ 332
 Corban, a Gift (Alphabetic Link) .................................................................................. 334
 The Voice of Jesus Calms the Storm (PsalmsMark)............................................. 335
 The Holy One of God ................................................................................................... 336

 2 John: The Elect Lady........................................................................................ 336
SPOKE 20 – RESH: PROVERBS, LUKE, 3 JOHN
 Proverbs: The Beginning of Wisdom.................................................................... 337
 Luke: The Proverbial Gospel ............................................................................... 339
 The Lord giveth Wisdom (Proverbs
Luke) ............................................................. 340
 Wisdom Personified (Proverbs
Luke).................................................................... 341
 The Tender Mercies of the Great Physician (Alphabetic Link)....................................... 342
 The Gospel of Women ................................................................................................. 343
 Jesus, the Friend of Sinners (Proverbs
Luke) ....................................................... 344
 Health to your Bones (Proverbs
Luke
3 John) ............................................... 345
 Every Word of God (Proverbs
Luke) ..................................................................... 347
 The Lord Looks (Alphabetic Link)................................................................................. 348

 3 John: A Prayer for Health and Prosperity .......................................................... 349
 Good versus Evil ......................................................................................................... 350
 John Greets the Friends (Alphabetic Link).................................................................... 350

9The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
SPOKE 21 – SHIN: ECCLESIASTES, JOHN, JUDE The Eternal Fire of God's Glory ........................................................................... 351
 Ecclesiastes: Utter Futility of Everything under the Sun ....................................... 352
 The Book of Shin ........................................................................................................ 353

 The Gospel of John: Jesus Christ, The Light of the World.................................... 355
 Where is the Sun? (Ecclesiastes
John) ................................................................ 356
 The Pool of Siloam (Alphabetic Link) ........................................................................... 357
 The Peace of God's Spirit, Sent by the Father in the Name of His Son ........................ 358
 Kept in the Name of God – The High Priestly Prayer of Jesus Christ ........................... 360
 He Keepeth All His Bones (Alphabetic KeyLink) .......................................................... 361

 Jude: Kept by God the Father for His Son, Jesus Christ ...................................... 361
 The Last Supper: St. Jude Asks a Question (JohnJude)...................................... 363
 The Final Warning of Eternal Fire ................................................................................ 364

SPOKE 22 – TAV: SONG OF SONGS, ACTS, REVELATION The Seal of the Living God .................................................................................. 365
 Song of Songs: The Consummate Love of God ................................................... 366
 The Lord Knocks (Song of Songs

Revelation) ...................................................... 367

 Acts: Consummation of All History in Jesus Christ ............................................... 368
 The Restitution of All Things (Acts

Revelation) .................................................... 368

 Revelation: Consummation of God's Plan of the Ages ......................................... 369
 The Ascension and Return of Christ (Acts
Revelation) ......................................... 370
 Christ Receives His Bride (Song of Songs
Acts
Revelation) ......................... 370
 Universal Resurrection (Acts
Revelation
Alphabetic Link) ............................. 371
 Universal Judgment (Acts
Revelation) ................................................................. 374
 Universal Praise and Worship ..................................................................................... 374

PART III: THE DIVINE SEAL AND CAPSTONE OF THE HOLY BIBLE
CHAPTER 1: THE WHEEL OF REVELATION
 Golgotha – The Axis of the Wheel ....................................................................... 377
 Galgal HaHitgalut: The Wheel of Revelation ........................................................ 379
 Rolling Thunder: The Voice of the Lord ....................................................................... 380

 Ezekiel's Vision of God's Glory ............................................................................ 382
 Wheels within Wheels ................................................................................................. 386

CHAPTER 2: THE CAPSTONE PROPHECIES Behold! One Stone with Seven Eyes ................................................................... 391
 Zechariah's Vision of the Whole Bible.................................................................. 394
 Zerubbabel Brings Forth the Capstone ........................................................................ 396
 The Stone of Division .................................................................................................. 398
 The Golden Bowl – The Revealer ................................................................................ 399

BIBLIOGRAPHY

403

ENDNOTES

405
10

Title Page of the First Edition of the King James Bible, AD 1611

11

THE BIBLE REVEALS THE MIND OF GOD, the state of man, the way ofsalvation, the doom of sinners, and the happiness of believers. Its
doctrines are holy, its precepts are binding, its histories are true, and its
decisions are immutable.
Read it to be wise, believe it to be safe, and practice it to be holy. It
contains light to direct you, food to support you, and comfort to cheeryou. It is the traveler's map, the pilgrim's staff, the pilot's compass, thesoldier's sword, and the Christian's charter. Here Paradise is restored,
Heaven opened, and the gates of hell disclosed. Christ is its grandsubject, our good the design, and the glory of God its end.
It should fill the memory, rule the heart, and guide the feet. Read it
slowly, frequently, and prayerfully. It is a mine of wealth, a paradise ofglory, and a river of pleasure. It is given you in life, will be opened at the
judgment, and be remembered forever. It involves the highest responsibility, will reward the greatest labor, and will condemn all who trifle with
its sacred contents.
– Preface from Gideon's Bible

12

PART ITHE

DIVINE DESIGNOF THE

BIBLE WHEEL

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto
them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying witha loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship himthat made heaven, and earth, and the sea, and the fountains of waters .
Revelation 14:6ff

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Chapter 1: Genesis of the Bible Wheel

 Rolling up the Bible Scroll
Then said he unto them, Therefore every scribe which is instructed unto the kingdom ofheaven is like unto a man that is an householder, which bringeth forth out of his treasurethings new and old.
Matthew 13:52

These words from the Lord Jesus Christ, spoken at the end of a series of seven parables
concerning the Kingdom of Heaven recorded in Matthew 13, allude to the everlasting vitalityof the ancient treasures of Wisdom and Truth hidden and revealed in the Holy Bible. No matter its antiquity, its message remains ever fresh and new, relevant and profound. At once, itis the simplest, the deepest, the oldest, and the newest book ever written. It is the Book ofGod.
The Bible Wheel unveils another aspect of Scripture that is old and new, simple and profound. It is as old as the Bible itself, for indeed, it is the Bible itself. It is new only because
no one had ever noticed that such a unified view of the whole Bible lay implicit in its structure. This new view of the Old Book is as simple as a Circle and as elementary as the ABCs,
15

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
yet also as complex, deep, and all encompassing as the whole body of Scripture that it faithfully represents. The primary thing to understand about the Bible Wheel is the simplicity of its
origin. It emerges when we do nothing but take the list of the Sixty-Six Books and roll it up
like a scroll on a spindle Wheel of Twenty-Two Spokes, corresponding to the Twenty-Two
Letters of the Hebrew Alphabet. That is all there is to it. Everything else in this study follows
from that single and surprisingly simple act.

 The Alphabetic Verses
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, forcorrection, for instruction in righteousness: That the man of God may be perfect, thoroughly
furnished unto all good works.
2 Timothy 3:16f

The Bible Wheel is a simple two-dimensional representation of the
traditional Protestant Bible of Sixty-Six Books. Nothing has been
added and nothing has been taken away. It spontaneously
blossoms when we simply roll up the list of Sixty-Six Books like ascroll on a spindle Wheel of Twenty-Two Spokes. The entire
structure is derived directly from Scripture and Scripture alone.
The list of the Sixty-Six Books follows the traditional sequenceof the Protestant Bible, and God Himself eternally established thesequence of the Twenty-Two Hebrew Letters within the very text ofHoly Scripture in the passages known as the Alphabetic, or The Bible Wheel Spindleof 22 Hebrew Letters
Acrostic, Verses.
The Alphabetic Verses are passages of the Old Testament that God designed explicitly
upon the pattern of the Hebrew Alphabet. They include several Psalms, most of Lamentations, and the last twenty-two verses of Proverbs. The complete set is listed on page 109.
Each verse begins with an Alphabetic KeyWord that starts withthe corresponding Hebrew Letter. These KeyWords are essential
to everything that follows in this book. They are built-in keys designed by God to unlock the supernatural structure of His Word
and to open our eyes to the limitless ocean of Divine Wisdom He
prepared for us from before the foundation of the World.
Psalm 119, set like a jewel in the very heart of Scripture, is themost notable example of an alphabetically structured text. It consists of twenty-two stanzas, each having eight verses that begin
with the same Hebrew Letter for a total of 176 (= 8 x 22) verses.
The first eight verses each begin with an Aleph KeyWord, the next
eight with a Bet KeyWord, the next eight with a Gimel KeyWord,and so forth. Its alphabetic structure is transparent in many Bibles
such as the King James Version which prints the name and form of
the corresponding Hebrew Letter above each eightfold stanza. The
digital photograph shows the first nine verses of Psalm 119 as
found in my personal copy of the King James Bible.

16Chapter 1: Genesis of the Bible Wheel

 Psalm 119: The Alphabetic Seed in the Heart of God's Word
Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever.
1 Peter 1:23

Psalm 119 is the longest chapter in the Bible, more than
twice the size of any other Psalm. It also is the greatest
treasury of wisdom and knowledge concerning the power,
the praise, and the glory of God's Word. All but three ofits 176 verses speak directly of the Word or one of its
synonyms listed in the table. It is an overflowing fountainof inspiration that never fails to delight the Christian soul.
A brief sample is all we need to appreciate its character:

Eight Synonyms ofGod's Word in Psalm 119









Law (Torah, 25x)
Word (Davar, 23x)
Judgment (Mishpat, 23x)
Testimony (Edah, 23x)
Commandment (Mitzvah, 22x)
Statutes (Choq, 22x)
Precept (Piqqud, 21x)
Word (Imrah, 19x)

 Thy word is a lamp unto my feet, and a light to my path.

vs 105

 How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!

vs 103 The entrance of thy words giveth light; it giveth understanding unto the simple.

vs 130 For ever, O LORD, thy word is settled in heaven.

vs 89

 Blessed are they that keep his testimonies, and that seek him with the whole heart.

vs 2

 Great peace have they which love thy law: and nothing shall offend them.

vs 165

 Thou art my hiding place and my shield: I hope in thy word.

vs 114

 Blessed are the undefiled in the way, who walk in the law of the LORD.

vs 1

 Open thou mine eyes, that I may behold wondrous things out of thy law.

vs 18

 With my whole heart have I sought thee: O let me not wander from thy commandments. vs 10
 Let thy mercies come also unto me, O LORD, even thy salvation, according to thy word. vs 41
 Princes have persecuted me without a cause: but my heart standeth in awe of thy word. vs 161
The greatest preachers and teachers throughout the history of the Church have praised theunique value of this Psalm. Franz Delitzsch noted its "inexhaustible fullness" in his classic
ten-volume Commentary on the Old Testament (co-authored with C. F. Keil, 1867): 1
In our German version [of the Bible] it has the appropriate inscription, “The Christian’s golden
ABC of the praise, love, power, and use of the word of God;” for here we have set forth ininexhaustible fullness what the word of God is to a man, and how a man is to behave himself in relation to it.

Charles Haddon Spurgeon, the "Prince of Preachers" of nineteenth century England, borrowed the title of his book on Psalm 119 – The Golden Alphabet – from the German Bible
mentioned by Delitzsch. 2 He praised this Psalm to the limit of his rhetorical abilities, whichwere considerable. He called it "a little Bible, the Scriptures condensed ... Holy Writ rewritten
in holy emotions and actions," and went on to mix the metaphors of "ocean" and "continent"in his effort to express the magnitude of this mighty portion of God's Word: 3
Other psalms have been mere lakes, but this is the main ocean. It is a continent of sacredthought, every inch of which is fertile as the garden of the Lord: it is an amazing level ofabundance, a mighty stretch of harvest fields.

17

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
He also did us the good service of collecting many observations from saints who went before
him. Here are two of the most notable examples he gave from the seventeenth century: This Psalm is called the Alphabet of Divine Love, the Paradise of all the Doctrines, theStorehouse of the Holy Spirit, the School of Truth, also the deep mystery of the Scriptures,
where the whole moral discipline of all the virtues shines brightly. ... The other Psalms, truly, as
lesser stars shine somewhat; but this burns with the meridian heat of its full brightness, and iswholly resplendent with moral loveliness.
– Johannes Paulus Palanterius, 1600

 This Psalm shines and shows itself among the rest as a star in the firmament of the Psalms,of the first and greatest magnitude. This will readily appear if you consider either the manner
it is composed in, or the matter it is composed of. The manner it is composed in is very elegant.
The matter it is composed of is very excellent.
1) The manner it is composed in is very elegant; full of art, rule, method, and theologicalmatter in a logical manner, a spiritual alphabet framed and formed according to theHebrew alphabet.
2) The matter it is composed of is very excellent; full of rare sublimities, deep mysteries,
gracious activities, yea, glorious ecstasies.
– Rev. W. Simmons, in a sermon in the "Morning Exercises", 1661

These comments show that the glory of Psalm 119, like that of the Bible itself, surpasses thelimits of human language. Even when we speak only with superlatives, our praise falls shortof the "inexhaustible fullness" of this supreme Psalm of God's Word.
Yet there is more – so much more! – in this "little Bible" than anyone ever anticipated. It ishere in Psalm 119, and kindred Alphabetic Verses, that God eternally established the orderand meaning of the Twenty-Two Hebrew Letters and so laid an unshakable foundation forthe large-scale structure of His Word within its own text. The Bible is self-reflective; it contains an image of itself within itself in the Alphabetic Verses. Moreover, God embedded
within this foundation an abundant storehouse of Alphabetic KeyWords that propheticallyanticipate the thematic pattern of the entire Bible from Genesis to Revelation. This is theWork of God. This is the revelation of the Bible Wheel.

 The Hebrew Alphabet
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but tofulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled.
Matthew 5:17f

In His testimony of the eternal endurance of the Hebrew Scriptures, whichsounds a lot like "Forever, O Lord, thy word is settled in heaven" (Ps 119:89),
Yod
the Lord Jesus spoke of the immutability of their smallest details. The wordtranslated as “jot” is from the Greek i;wta (iota). It corresponds to the smallest
Dalet
Hebrew Letter, Yod, that looks pretty much like an apostrophe. The “tittle” refers the slight differences between some Hebrew Letters, such as the tiny tailReshoff the top line of the Dalet which distinguishes it from the Resh, as shown in
the table. Jesus therefore declared that every detail of the Old Testament wassignificant and would be fulfilled in Him. He used the same ultimate language when He spokeof the eternal nature of His own Word, saying: "Heaven and earth shall pass away: but mywords shall not pass away" (Mark 13:31). These declarations are maximal in the sense that

y
d
r

18

Chapter 1: Genesis of the Bible Wheel
they span the entire created Cosmos, linking the totality of “heaven and earth” with thesmallest details of God’s Written Word and its fulfillment in Christ, the Living Word.
The supreme importance that Christ placed on Scripture will prove to be a faithful guide in
all that follows. The closer we look at the precise details of the text, the greater will be theglory revealed. But fear not, dear reader. You need not learn much Hebrew to understandthe basics of the Bible Wheel. Its primary glory shines like the noontime sun in a cloudlesssky. The Divine Unity of the whole Bible radiates out from the plain meaning of the Booksaligned on each Spoke with such simplicity that any child could understand it. Most of its
parts already have been well documented by countless scholars over the past two millennia.
The only thing really new is the unified point of view and its integration with the Hebrew Alphabet. The discussion of the top-level, super-obvious patterns will fill the 119 pages ofPart I. It is in Part II, The Synopsis of the Twenty-Two Spokes, that we will need to look
much more closely at the Hebrew Alphabetic KeyWords because they are the true prophetic
keys that reveal the design, established by God before the foundation of the world, of the detailed structure of His Holy Word. But in all this, everything will still be easy to understandsince it will be explained in simple English as we go along. I have done everything in mypower to adhere to my guiding verse, the command I have received from God: "Write the vision, and make it plain upon tables, that he may run that readeth it" (Habakkuk 2:2).
A minimal introduction to the Hebrew Alphabet and how Hebrew words are written is all
we need to embark on the journey into the blazing heart of this unified vision of God's Word.
It begins with three elementary facts:
1) Hebrew is read from right to left.
2) The Twenty-Two Hebrew Letters are consonants.
written above, below, or3) Vowels are indicated by diacritical marks likewithin the Twenty-Two Letters. They are called vowel points.
The text below shows the first three verses of the Alphabetic Psalm 145, with the initial Hebrew Letter of each verse written large and the translated KeyWords in bold italics.

òm]vi hk;r}b;a}w" Jl,M,h' yh'wOlaÔ òm]miwOra} a Aleph: I will extol thee, my God, O king;.d[,w: µl;w[ol] and I will bless thy name for ever and ever.
òm]vi hl;l]h'a}w" ð;k,r}b;a} µwyœAlk;B] b Bet: Every day will I bless thee; and I will.d[,w: µl;w[ol] praise thy name for ever and ever.
÷yae wtoL;dugÒliwÒ daom] lL;hum]W hw:hyÒ lwOdG: g Gimel: Great is the LORD, and greatly to be.rq,je praised; and his greatness is unsearchable.
Though the shapes of the Hebrew characters are foreign to most readers of the Bible, theirorder and sound are very similar to the other two Alphabets, Latin and Greek, mentioned in
Scripture. All three Alphabets, in harmony with the Gospel Truth that Christ died for people of19

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
every "tribe, nation, and tongue," were used in the title placed above the Lord when theyhung Him on the Cross (John 19:19f):
And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH
THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus
was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.

These three Alphabets are closely related and have a common origin. Their similarity is quite
obvious when we compare the names of the first few Letters:
 Latin:

A, B, C, D ...

 Greek:

Alpha, Beta, Gamma, Delta ...

 Hebrew: Aleph, Bet, Gimel, Dalet ...
This list shows a progressive loss of information. The Latin names are nothing but the Lettersthemselves, and the Greek names are merely Hellenized transliterations of the Hebrew. The
names of the Hebrew Letters alone have true meaning, in the sense that they are based oncommon Hebrew words. In the list above, Aleph denotes an Ox, Bet a House, Gimel a
Camel, and Dalet a Door. Their names will play a central role in our effort to discern theirsymbolic meanings which God supernaturally integrated with the content of the Books oneach Spoke of the Wheel. Their names are very well established historically. They appear incountless ancient documents and all Hebrew lexicons agree on them. And most significantly,
God Himself established several of them in the ultimate authority, the Holy Bible, where He
used them as KeyWords in the Alphabetic Verses (pg 107).
The names of the first two Hebrew Letters, Aleph and Bet, are the origin of the English
word Alphabet. This reveals the complex simplicity of this study. At once, it is as elementary
as the ABCs and as multifaceted and all encompassing as the set of all things that can be
named with words written with an Alphabet, which is, of course, everything (pg 39).
The Hebrew Alphabet is an incomparably rich and self-coherent symbolic system. Each
Letter has a broad set of associated meanings based on its name, its position in the Alphabet, its role in Hebrew grammar, and its use in the Alphabetic Verses. The great miracle of
God is that the meanings associated with each Letter, which have been well understood formillennia, are also fully integrated with the content of the Books on the corresponding
Spokes of the Wheel. The table on page 22 lists the primary properties of each Hebrew Letter. Here is a brief overview of its contents:
 Column 1 – Order: The integration of the Twenty-Two Letters with the Sixty-Six Books isbased on the sequence of the Hebrew Alphabet. Any alteration would cause the structure
to fall into disarray. God therefore eternally established this sequence in the Alphabetic
Verses of His everlasting Word. This is a very important point that cannot be overemphasized. God engraved the Alphabetic Key to the large-scale geometric structure of His
Word within the text of the Bible itself.
 Column 2 – Sign: This column lists the modern "square" forms of the Twenty-Two Letters that began to replace the ancient script (Column 5) around sixth century BC. Notethat five Letters have two forms. The form listed on the left shows how the Letter is drawn
when it appears at the end of a word. The form on the right is for all other cases. For ex20

Chapter 1: Genesis of the Bible Wheel
ample, the name of the Fourteenth Letter Nun begins and ends with this Letter, so it displays both of its forms: ÷Wn.
 Column 3 – Name: The names of the Letters are related to their shapes in the old Hebrew script. For example, the meaning of Aleph as ox was denoted by drawing an ox
head with horns:. When rotated, it became the Latin A. Likewise Bet began as a picture of a tent –– the typical house of desert dwelling folk. When rotated, it became
the lower-case Latin b. In most cases, there is a direct correspondence between both theform and the sequence of the Latin Letters with those in the old Hebrew script. The greyboxes mark the four exceptions. The pronunciations are also very similar. This is why the
Hebrew Alphabet is so easy to learn.
 Column 4 – Literal Meaning: The names of the Letters are based on common Hebrew
words, as discussed above.
 Column 5 – Ancient Script: The original forms of the Letters in the ancient Hebrew
script were more or less obvious pictographs of the thing indicated by the name.
 Column 6 – Latin: The correspondence between the Latin and Hebrew Alphabets showstheir common origin, and makes learning Hebrew somewhat simpler.
 Column 7 – Pronunciation: The guide is simplified, but should suffice for our purposes.
There is one Letter of special interest that weshould look at before finishing this introduction. The name of the Last Letter Tav denotesa mark, sign, or cross. It is the origin of theLatin T and Greek Tau and was drawn in theold script either as X or †, the latter being
identical to the traditional form of the Cross of Christ. I first learned this in 1991 when I beganteaching myself Hebrew from Ben-Yehuda’s Pocket Hebrew Dictionary which displays an image of both the modern and ancient forms at the head of each section. The digital image
above shows the heading for the Last Letter Tav.
This “coincidence” astounded me. The Hebrew Alphabet ends with the sign of the crossin precise analogy with the Gospel Message that declares Christ completed His Work of redemption on His Cross with the words “It is finished” (John 19:30). This was one of the firstsigns that God used to awaken my interest in the Hebrew Alphabet. It was this, along with anumber of other "coincidences," that prompted me to delve into a deep study of the symbolic
meanings of the Twenty-Two Letters. In 1995, as I sought to systematize my four years ofstudy using the ancient Jewish tradition that says God “placed the Letters in a circle,” it occurred to me that the whole body of Scripture could be rolled up and integrated with the Hebrew Alphabetic Circle. This is how God led me to discover the Bible Wheel.

21

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

The Hebrew Alphabet
1

2

3

4

5

6

7

Order

Sign

Name

LiteralMeaning

Ancient
ScriptLatin

Pronunciation

1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22

Ox
a Alephb Bet Houseg Gimel Cameld Dalet Doorh Hey Behold
Nail
w Vav
z Zayin Weapon
j Chet Fence
Twist,
f Tet Serpenty Yod Handof
û k Kaph Palm
Handl Lamed OxStaff,
Goadµ m Mem WaterFish÷ n Nuns Samek Support
Eye[ Ayin¹ p Pey Mouth
Å x Tzaddi Fish Hook
Eye ofq Quph Needler Resh Head
 Shin Tooth
Sign
t Tav Mark,
Cross

A

Silent glottal stop, like the "-" in "a-ha"B

B (with a dot): B as in Betb (without a dot): V as in Vet

C

G as in Gift

D

D as in DoorE

H as in Hey

F

V as in Vine. It also represents the vowels "u"
as in "flute" (W) and "o" as in "hole" ( wO) .

Z

Z as in Zechariah

H

Ch as in Bach
T as in Turn

I,J

Y as in Yes. It also represents the vowels "i"as in machine and "ey" as in "they."(with a dot): K as in King
(without a dot): Ch as in Bach

K

K
k

L

L as in Learn

M

M as in MemoryN

N as in Now
S as in Support

OP

It is supposed to be formed in the back of thethroat like a gulp, but is usually silent.
(with a dot): P as in Power(without a dot): Ph as in PhonePp

Ts as in SitsQ

C as in Cry (more guttural than Kaph)R

R as in Rush

S

X

T

22

v (with a dot above right): Sh as in Shinec (with a dot above left): S as in Sun
T (with a dot): T as in Timet (without a dot): Th as in ThemeChapter 1: Genesis of the Bible Wheel

 A View from a Higher Dimension
For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For
as the heavens are higher than the earth, so are my ways higher than your ways, and mythoughts than your thoughts.
Isaiah 55:8f

On May 12, 1995, I completed the first drawing of the Bible Wheel shown above. I placed the
Hebrew Letters on the outer rim so there would be room to write their names in English, andwrote the numerical position of each Book below its name for easy reference. The structure
consists of a circular matrix of Sixty-Six Cells on a Wheel of Twenty-Two Spokes. The SixtySix Cells form three wheels within the Wheel called Cycles. Each Cycle spans a continuous sequence of Twenty-Two Books, as shown in the table below.
23

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
With the completion of the Bible
The Three Cycles of the Bible Wheel
Wheel, we now have a fully unified view of the whole Bible as a  Cycle 1, Books 01 to 22: Genesis to the Song of Songs
symmetrical, mathematically structured two-dimensional object. The  Cycle 2, Books 23 to 44: Isaiah to Acts
increase from the traditional one-  Cycle 3, Books 45 to 66: Romans to Revelation
dimensional list of Books to thetwo-dimensional Bible Wheel immediately reveals a host of unanticipated correlations between the three Books on each Spoke with each other and the corresponding Hebrew Letter.
The correlations exhibit a perfection of intelligence unlike anything ever seen in the historyof the world. They involve top-level super-obvious patterns based on fundamental Biblicalcategories, historical events, specific content from the Alphabetic Verses found only on thecorresponding Spoke, and so on and so forth.
First amongst the "host of unanticipated correlations" is the alignment of Genesis, Isaiah, andRomans on the First Spoke, shown highlighted in
the image. These are the First Books of three
primary divisions of Scripture: Cycle 1, Genesis: First Book of the Law
 Cycle 2, Isaiah:

First Book of the Prophets Cycle 3, Romans: First Book of the NT Epistles
These three "First Books" align with the First Letter of the Hebrew Alphabet, Aleph, which is a Biblical symbol of beginnings or first things. This is
how God used the corresponding Greek Alpha
when He said "I am Alpha and Omega, thebeginning and the ending" (Rev 1:8). We have,therefore, a top-level super-obvious integration of
the structure of Scripture with the meaning of the First Letter of the Hebrew Alphabet as defined within the Holy Text itself. To fully appreciate the significance of this "coincidence" weneed to review the large-scale structure of the Christian Canon. It is to this we now turn.

24

Chapter 2: The Canon Wheel
 The Protestant Canon of Scripture
But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom theworld is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision
availeth any thing, nor uncircumcision, but a new creature. And as many as walk according
to this rule, peace be on them, and mercy, and upon the Israel of God.
Galatians 6:14ff

The list of the Sixty-Six Books of the Bible is called the canon of Scripture, from the Greek
kanwvn (kanon), meaning rule or measuring rod. The ultimate root is found in the Hebrew
hn,q; (kaneh), of the same meaning, which also gave rise to the English word “cane” (a rod orwalking stick). Paul used this word above in Galatians 6:16 and again in Philippians 3:16
when he admonished us to “walk according to the same rule (kanon).” Though these verses
do not directly refer to the list of Sixty-Six inspired Books, the early Church fathers recognized “canon” as an apt term for that which defines the rule of the Christian Faith given in the
Holy Bible. It is of primary importance to remember that the Bible Wheel is a representationof the Protestant Bible. Issues relating to such things as other versions of the Bible and the
Apocrypha, while interesting, do not impact any facts presented in this book.
The Protestant Canon possesses an extraordinarily coherent and perfectly symmetricstructure. It is first divided into two main groups:
 39 Books of the Old Testament, originally written in Hebrew (and some Aramaic)
 27 Books of the New Testament, originally written in Greek
These two groups further subdivide into seven divisions based primarily on the genre, or typeof writing, of each Book. This has been thoroughly studied and documented in many Biblicalcommentaries. My favorite is J. Sidlow Baxter’s massive six-volume Explore the Book (1960)
in which he presented a detailed analysis of the main themes of each of the Sixty-Six Books
in the context of the “big picture” of the whole Bible. His work shines with a rare brilliance,
being thoroughly enlightened by his full appreciation of the Divine design of the Holy Bible,
as is quite evident from the introduction to his book: 4
Our Bible consists of sixty-six component parts. These are divided into two distinctive majorcollections, the Old and New Testaments. But each of these two Testaments, the one consisting of thirty-nine books, the other of twenty-seven, is found to be arranged in certain clearlyhomogenous groups; and in this connection careful investigation reveals the presence of amarvelous Divine design running through the whole. …This presence of plan and design
does not only pertain to the Bible in this general sense; it runs through all the different bookgroups considered separately; and the more we follow it through in detail, so the more wonderful it becomes, until all possibility of its being mere coincidence is eliminated by overwhelming abundance of evidence that this is indeed the word of the living God.

Baxter was not alone with this insight. W. Graham Scroggie held an identical view which hedescribed in the introduction to his magnificent synthetic vision of the Bible as whole, The
Unfolding Drama of Redemption (1953): 5
25

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
In the Bible, as in biology, the whole is more than the aggregate of the parts. A living body ismore than an assemblage of limbs; and the Bible is more than a collection of texts, paragraphs, chapters, or even books; it is a spiritual organism, in which each part is related to,and is dependent on, every other part, the whole being pervaded by spiritual life. … It has astarting point, a track, a goal. The Temple of Truth is upreared from its foundation to its consummation by its glorious superstructure, in which are beauty of conception, unity of plan,
harmony of parts, and growth towards completion.

Both Baxter and Scroggie followed the ancient Christian tradition that lists the Sixty-Six
Books under the three general categories (genres) of History, Prophecy, and Writings, thelatter containing the subcategories of Wisdom (Didactic) Literature and Epistles (Letters).
This tradition probably arose in Judaism, before Christianity was born, with the publication of
the Septuagint (ca. 200 BC) which follows this categorical system. Many Christian scholars
have used it to a greater or lesser extent over the centuries. It defines the chapter structureof many Bible commentaries such as Adam Clarke’s Clavis Biblica (Bible Key) 6 publishedin 1810 and the more modern Eerdmans’ Handbook to the Bible (1973) which color-codes its
chapters in precise accordance with the seven divisions outlined below. This review of thelarge-scale structure of the Bible follows the pattern that Baxter, Scroggie, Clarke, Eerdmans’ Handbook, and a host of other Biblical scholars have published in abundance. 7

 The 39 Books of the Old Testament
The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart: the commandmentof the LORD is pure, enlightening the eyes.
Psalm 19:7f

The Thirty-Nine Books of the Old Testament fall into three consecutive groups of Seventeen
Books of History, Five Books of Wisdom, and Seventeen Books of Prophecy. These threegroups symmetrically subdivide into five groups which contain either Five Books or Twelve
Books. Of these, the two groups of Twelve Books symmetrically subdivide into groups ofNine and Three. These are the “homogenous groups” mentioned by Baxter above, and this ispart of the “plan and design” that “does not only pertain to the Bible in this general sense”
but “runs through all the different book-groups considered separately” to yield an “overwhelming abundance of evidence that this is indeed the word of the living God.” Here now isa review the details of the Old Testament portion of this “marvelous Divine design running
through the whole” of the Bible.

 Five Books of the Law [Category: History]•

Genesis, Exodus, Leviticus, Numbers, Deuteronomy

The first Five Books form a group that goes by various names, such as the Law, the Pentateuch, and the Five Books of Moses. The Jews call it the Torah. It chronologically records thehistory from the beginning of creation (Gen 1:1) through the formation of Israel as God’s
Chosen People up to the time just before they entered the Promised Land. It includes major
formative events such as the Exodus from Egypt, the giving of the Ten Commandments, andthe forty years of wandering in the wilderness. Both Jews and Christians have recognized
this group as a separate canonical division since the earliest times.
26

Chapter 2: The Canon Wheel

 Twelve Books of Old Testament History [Category: History]•

Joshua, Judges, Ruth, 1,2 Samuel, 1,2 Kings, 1,2 Chronicles, Ezra, Nehemiah, EstherThis group continues the history of the children of Israel from the crossing of the Jordan
River and entrance into the Promised Land. It records the rise and fall of the Davidic Kingdom and the many trials and tribulations that befell the Jews as they repeatedly disobeyed
God’s commandments. The Babylonian Exile, when God drove them from the Promised Landbecause of their many sins, punctuates this section. The first Nine Books record the time before the Exile, and the last Three record the time after their return.
The Bible therefore begins with a sequence of Seventeen Books of History divided into
two main groups of Five and Twelve Books which record the events before and after entrance into the Promised Land, punctuated by the crossing of the Jordan River. Likewise, thelast Twelve Historical Books are divided into two main groups of Nine and Three, punctuatedby the Babylonian Exile. As we will see below, the Seventeen Books of Prophecy follow
exactly the same pattern.

 Five Books of Wisdom and Poetry [Category: Writings]•

Job, Psalms, Proverbs, Ecclesiastes, Song of Songs

These Five Books form a meditative, prayerful, and philosophical interlude between the Seventeen Books of History preceding them and the Seventeen Books of Prophecy that follow
after. As shown in the table below, they reside in the symmetrical heart of the Old Testament and so it is that they teach the heart of every believer the Wisdom of God in Proverbs,
the Praise of God in the Psalms, and the Love of God in the Song of Songs.

 Five Books of the Major Prophets [Category: Prophecy]•

Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel Twelve Books of the Minor Prophets [Category: Prophecy]•

Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi

The first Five and last Twelve of the Seventeen Books of Prophecy have always beengrouped separately because the latter Twelve were small enough to be written together on asingle scroll called the Book of the Twelve. Almost all early canon lists attest to its existence as a separate group. The ancient Jewish book, The Wisdom of Sirach (ca. 180 BC)
gives the earliest witness to this grouping.
Each of the Books of Isaiah, Jeremiah, and Ezekiel are larger than all Twelve Minor
Prophets combined and were written on individual scrolls. But there are other important distinctions that set the first Five Books of Prophecy apart from the Twelve that follow them.
The Book of Isaiah is without doubt the “first of the Prophets” for many reasons, as discussed in detail below (pg 61). The New Testament quotes it more than any other prophetic
Book because it contains the greatest Old Testament revelation of the Gospel and the Workof Christ (e.g. Isaiah chapters 40 & 53). David A. Hubbard lauded its unique significancewhen he called it "the Mount Rushmore of biblical prophecy," and went on to write: 827

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Sculpted on its massive slopes are the major themes of Scripture: who God is, what he hasdone for his people, and how he expects us to serve him. ... No other part of the Bible gives
us so panoramic a view of God's handiwork in Israel's history nor such clear prophecies of hislordship over the nations. If Beethoven's nine symphonies loom as landmarks on the horizonof classical music, Isaiah's sixty-six chapters mark the apex of prophetic vision.

The Books of Jeremiah and Ezekiel are likewise distinct from the Twelve Minor Prophets inscope as well as size. The Book of Lamentations, on the other hand, is not prophetic per se,
but has been included with Jeremiah since ancient times because that great prophet wrote it
and so it stands with his Book in all Protestant Bibles. The Major Prophets therefore contain
Five Books by four writers, which is the same pattern seen in the Five New Testament History Books, as discussed below.
This coherence of design continues in the Twelve Minor Prophets which subdivide inprecisely the same way as the latter Twelve History Books. In both cases, the Babylonian
Exile punctuates the subdivision. The first Nine prophesied before the Exile, and the latter
Three after the return. The Seventeen Books of Prophecy therefore exhibit exactly thesame numerical pattern as the Seventeen Books of History. The table below displays thesymmetric structure of the Old Testament, with the Babylonian Exile dividing between the
Fourteenth and Fifteenth Books of both the historical and prophetical sections. It is displayedon the Wheel on page 98 where it is shown that all the divisions and subdivisions align on
the same sets of Spokes. The table follows the pattern as presented in both Baxter’s andScroggie’s comprehensive studies of the Bible as a whole.

Perfect Symmetry of the 39 Books of the Old Testament
17 Books of History

1
2
3
4
5

5 Books
Law (Torah)

12 BooksOT History

GenesisExodus
Leviticus
Numbers
Deuteronomy

6 Joshua
7 Judges
8 Ruth
9 1 Samuel
10 2 Samuel
11 1 Kings
12 2 Kings
13 1 Chron
14 2 Chron
15 Ezra16 Nehemiah
17 Esther

5 Books of
Wisdom,Poetry, andPraise18 Job
19 Psalms
20 Proverbs
21 Ecclesiastes
22 Song ofSongs

17 Books of Prophecy
5 Books
12 Books
Major Prophets Minor Prophets
23 Isaiah
24 Jeremiah
25 Lament.
26 Ezekiel
27 Daniel

9/3 division based on
the Babylonian Exile

28

28 Hosea
29 Joel
30 Amos
31 Obadiah
32 Jonah
33 Micah
34 Nahum35 Habakkuk
36 Zephaniah
37 Haggai
38 Zechariah
39 MalachiChapter 2: The Canon Wheel

 The 27 Books of the New Testament
The book of the generation of Jesus Christ, the son of David, the son of Abraham. Abraham
begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
Matthew 1:1

At the highest level of categorization, the structure of the New Testament, like that of theOld, is very simple. It consists of only two main groups; Five Books of History and TwentyTwo Writings most broadly categorized as Epistles (Letters).

 Five Books of New Testament History [Category: History]•

Matthew, Mark, Luke, John, Acts

These Five Books consist of four biographies (personal histories) of Christ called Gospels,and one history of the early Church called the Acts of the Apostles. The Gospels cover thebirth, life, death, and resurrection of the Lord Jesus Christ. Likewise, Acts begins with thebirth of His Church at Pentecost when God sealed His disciples with the Holy Spirit and sent
them forth to proclaim the Gospel unto “the uttermost parts of the earth.” Luke is the authorof both Acts and the Gospel that bears his name so the New Testament History consists ofFive Books written by four authors just like the Five Major Prophets. The Gospels subdivide
into a "3 + 1" pattern with three synoptic Gospels presenting roughly parallel accounts of thelife of Christ and the Gospel of John which stands alone with its unique revelation of Christas the Living Word of God. This exhibits the same structure as the Menorah (pgs 48, 384).

 Twenty-Two Epistles [Category: Writings]•

Romans, 1,2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1,2 Thessalonians,
1,2 Timothy, Titus, Philemon, Hebrews, James, 1,2 Peter, 1,2,3 John, Jude, Revelation

The word epistle comes directly from the Greek ejpistolhv (epistolé) which denotes a letteras “something sent.” It is from the same root as apostle which appears in the opening salutation of exactly one-half of the Books in this group, such as the first verse of the First Epistle, "Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel ofGod" (Rom 1:1). The category of Epistle derives from the self-description of Scripture whichuses this term in reference to seven of the Books listed above. For example, the First Epistle
ends with a note from the scribe who penned it, “I Tertius, who wrote this epistle, salute youin the Lord” (Rom 16:22). Likewise, Peter called his own writing an epistle (2 Pet 3:1) and referred to Paul’s writings as both epistles and scripture (2 Pet 3:15f):... even as our beloved brother Paul also according to the wisdom given unto him hath written
unto you; As also in all his epistles, speaking in them of these things; in which are somethings hard to be understood, which they that are unlearned and unstable wrest, as they doalso the other scriptures, unto their own destruction.

Paul also referred to his own writings as epistles, as when he said “I charge you by the Lordthat this epistle be read unto all the holy brethren” (1 Thes 5:27).
Each of the Twenty-Two Epistles except Hebrews and 1 John opens with a salutationfrom the author, the name of the recipient(s), and a blessing that usually includes grace andpeace from God. The opening salutations from the first and last Books in this group serve as
good examples of the common style of New Testament Epistles:
29

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Romans 1:1,7: Paul, a servant of Jesus Christ, called to be an apostle ... To all that be inRome, beloved of God, called to be saints: Grace to you and peace from God our Father,and the Lord Jesus Christ.
Revelation 1:4: John to the seven churches which are in Asia: Grace be unto you, andpeace, from him which is, and which was, and which is to come; and from the seven Spirits
which are before his throne;

Likewise, each of the Twenty-Two Epistles except James has a closing salutation that typically includes a blessing, a mention of Christ being “with you,” and an concluding “amen.”
Again, the first and last Epistles serve as fine examples of the uniformity of the style of the
New Testament Epistles, since they are identical:
Romans 16:24:

The grace of our Lord Jesus Christ be with you all. Amen.

Revelation 22:21: The grace of our Lord Jesus Christ be with you all. Amen.

The Twenty-Two Epistles subdivide sequentially into various groups and subgroups basedon authorship and audience as follows: 14 Pauline Epistles• 9 Ecclesiastical Epistles written to Churches in seven cities; Rome, Corinth, Galatia, Ephesus, Philippi, Colossae, and Thessalonica.
• 4 Personal Epistles written to three individuals. These divide into a "3 + 1" pattern like theGospels. The first three were written to the pastors Timothy and Titus, and so are called"Pastoral Epistles." Paul wrote the fourth to his close friend and convert, Philemon.
• 1 Epistle to the Hebrews. As mentioned above, this Book has no opening salutation so we
do not know with certainty who wrote it. The KJV follows the early Church tradition, maintained also by both the Roman Catholic and Greek Orthodox Churches, and lists this Book
as The Epistle of Paul the Apostle to the Hebrews. The question of authorship will be dealt
with as the need arises (pg 100).

 7 General Epistles written by James (1), Peter (2), John (3), and Jude (1).
 1 Prophetic/Apocalyptic Epistle. There is no consensus on the proper sub-categorization of theBook of Revelation. It has been called prophetic, apocalyptic, historic, symbolic, and allegorical. It is all this and more. It is a Capstone to the Bible that ties together everything that goes
before it. Many canon lists overlook its epistolary nature and categorize it as the only prophetic
Book of the NT, but this ignores a primary aspect of its true nature, as Roloff well explained in
his section called The Epistolary Character of Revelation in his commentary, writing: “In summary, Revelation is a prophetic writing that contains numerous apocalyptic motifs and elementsof style, but whose form is chiefly characterized by the purpose of epistolary communica9
tion.” David Aune, in his exhaustive three-volume commentary on the Final Book, noted that
"The Canon Muratori [2nd-4th century] recognized the epistolary character of Revelation,
which is understood to mean that the seven individual churches to whom John wrote, when
10
taken together, represent the universal Church." Baxter concurred, stating simply that the11Book of Revelation "is really an Epistle of our Lord Himself: see the opening verse."

We now have completed a survey of the structure of the Christian Canon as understood bynumerous Biblical scholars over a span of centuries. The blazing miracle of God is that theseven canonical divisions reviewed above spontaneously blossom on the Bible Wheel toform a top-level, super-obvious pattern that is nothing less than a Divine revelation of the
fully unified sevenfold symmetric perfection of the whole Bible prepared by God before
the foundation of the world.
30

Chapter 2: The Canon Wheel

The Seven Canonical Divisions on the Bible Wheel

The image above displays the seven canonical divisions of the Bible in various shades of
purple, red, and blue outlined in white. Symmetrically placed divisions, such as the Five
Books of the Law (Genesis to Deuteronomy) and the Five Wisdom Books (Job to Song ofSongs) are marked with the same color. Divisions aligned on the same set of Spokes, suchas the Law and the Major Prophets (Isaiah to Daniel) which span the first five Spokes, aremarked by different shades of the same color. The Canon Wheel on the next page displays
the same information in a simplified format, using only the names of the seven divisions.
31

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

The Canon Wheel

CYCLE 1CYCLE 2CYCLE 3

 05 Books: Torah (Law) 05 Books: Major Prophets 22 Books: NT Epistles

 12 Books: OT History

 12 Books: Minor Prophets 05 Books: Wisdom 05 Books: NT History

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Chapter 3: Sevenfold Symmetric Perfection
 The Symmetry of the Canon Wheel
For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes:behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.
Zechariah 3:9

The first thing to bear in mind about the Canon Wheel isthe simplicity of its origin. It spontaneously emerges fromthe “single and surprisingly simple act” of rolling up the Bible like a scroll on a spindle wheel of Twenty-Two Spokes(pg 16), followed by the even simpler act of merely coloring
and labeling the seven divisions listed at the bottom of the
opposite page. That is all there is to it. Nothing has been
added to the Bible, and nothing has been taken away.
As mentioned on page 24, the increase from a one- to a
two-dimensional representation of the Bible reveals “a hostof unanticipated correlations.” Chief amongst these is thethree-rayed cross-like symmetry that arises from thealignment of the first six canonical divisions on only threesets of Spokes. The Torah aligns with the Major Prophetson the first five Spokes, the Old Testament History aligns
with the Minor Prophets on the next twelve Spokes, and
the Wisdom Books align with the New Testament History
on the last five Spokes. The Epistles stand alone as a perfect circle spanning all Twenty-Two Spokes on Cycle 3.
The Canon Wheel exhibits three kinds of symmetry:

Icon of Christ Pantocrator with
Tri-Radiant Cruciform Halo
Church of Holy Wisdom (1260 AD) Rotational Symmetry: The infinite symmetry of the simple Circle defines the basic
form of the Wheel. This symmetry applies in particular to Cycle 3 which is an undivided
circle of Epistles.
 Bilateral Symmetry: The left looks like the right. The cross-like (cruciform) pattern
looks the same when reflected in a mirror. This symmetry is characteristic of most living
creatures such as reptiles, birds, and mammals.
 Periodic Radial Symmetry: The six divisions on the first two Cycles follow the periodic
pattern of 5–12–5 so that the six dividing lines are paired on only three radii. This symmetry also governs the design of the Menorah and the Seven Days of Creation (pg 48).
The perfect symmetry of the Canon Wheel is by itself an overwhelming witness to the Divine
Unity of the living creature known as the Holy Bible, but even more profound are the implications ringing from its symbolic overtones. The basic pattern of the Canon Wheel is not new
to Christianity. It echoes the ancient tri-radiant cruciform halo (three-rayed cross nimbus)that originated in the early Church with the union of the Circle, the Cross, and the doctrine of
the Holy Trinity. Christian iconography has used it as a Sign of Deity since at least the sixth33

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
century. It almost always has three rays and is never used for any person
except a member of the Holy Trinity. It is a standard element in the iconic
form called Christ Pantocrator (Greek for Almighty) exemplified above in themosaic from the Church of Holy Wisdom (Hagia Sofia) made around1260 AD. It appears in paintings and stained glass windows in churches ofevery denomination found all over the planet. Thomas Stafford explained its
use in representations of the Holy Spirit in his book Christian Symbolism inEvangelical Churches: 12

Holy Spirit

The most used and most authentic symbol of the Holy Spirit is the descending dove with thetri-radiant nimbus. It is based on the account of the baptism of our Lord. This is one of theearliest forms used to represent the Holy Spirit and is the most beautiful of all the symbols
used in Christian art. It is the preferred symbol for baptismal fonts.

The symbolic overtones of the tri-radiant halo carry over directly onto theCanon Wheel, which now appears to be nothing less than a Divine Icon of
the very Faith taught in the pages of the Book it faithfully represents.
But there is much more to it than this. The tri-radiant halo is a lot simpler
than the Canon Wheel. Its geometric pattern is based on the union of only
the Circle and the Cross, whereas the Canon Wheel incorporates two additional symbols – the Alphabet and the Number Seven – in its design. It isfrom the unified convergence of all four of these independent symbols thatthe glorious light of God’s incomparable Wisdom blazes forth.

Outline of theCanon Wheel

 A Compound Symbol of Unity, Perfection, and CompletenessIn the beginning was the Word, and the Word was with God, and the Word was God. The
same was in the beginning with God. All things were made by him; and without him was not
any thing made that was made. In him was life; and the life was the light of men. And thelight shineth in darkness; and the darkness comprehended it not.
John 1:1ff

With the advent of the Canon Wheel, we now have an overwhelming convergence of distinct,
independent, universal, and Biblical symbols representing different aspects of the unity, perfection, and completeness of the Holy Bible. The symbols include the Circle, the Cross, theAlphabet, and the Number Seven. God united all four of these elements in a single compound symbol when He designed the Canon Wheel. They synergistically interact with eachother to amplify the symbolic meaning each holds individually so that the significance of thewhole is immeasurably greater than the sum of its individual parts. Here is an overview of theresults covered in this chapter: The Eternal Circle: Unchanging, without beginning or end, infinitely symmetric, and perfect in form, the Circle is uniquely qualified as a symbol of unity, wholeness, things Divine, and things eternal. It is the optimal form for the Book revealing God’s eternal Word.
 Sealed with the Sign of the Cross: The Sign of the Cross seals the geometric structureof the Bible in two fundamental ways. The name of the last Hebrew Letter, Tav (t), literally denotes a mark, sign, or cross. Both Jewish and Christian traditions have long rec34

Chapter 3: Sevenfold Symmetric Perfection
ognized it as a Biblical symbol of God’s Covenant. It consummates and seals the entire
Biblical revelation on Spoke 22, the Last Spoke. The Sign of the Cross also seals thelarge-scale structure of the whole Bible with the sevenfold symmetry that forms an imageof the traditional tri-radiant cruciform halo, the Sign of Deity in ancient Christian iconography. The seals of many denominational churches echo this pattern (pg 56).
 Aleph (a) and Tav (t), First and Last: Scripture reveals the Lord Jesus Christ both as
the Word of God and as the Alpha Omega (AW), using the names of the First and Last
Letters of the Greek Alphabet. These ideas naturally cohere because any word can be
written with Letters, so the First and Last Letters of any Alphabet, as representative of allthat lie between them, innately form a symbol of everything that can be named, implying
completeness and totality. God merged the Hebrew Alphabet, the Circle, and all Scripture when He designed the Bible Wheel to form a compound symbol of the allencompassing, everlasting, sealed perfection of His written Word, from Aleph to Tav.
 Sevenfold Symmetric Perfection: From the Seven Days of Creation to the Seven Seals
of Revelation, Scripture presents the Number Seven as the numerical symbol of fullness,completion, and perfection. God incorporated this number in the canonical divisions toform the sevenfold symmetry that looks like the tri-radiant cruciform halo. The pattern
combines with the Alphabetic Circle so that the vertical line of bilateral symmetry divides
between the Aleph (a) and Tav (t). The Bible Wheel unites all four independent
symbols – the Circle, the Cross, the Alphabet, and the Number Seven – to form acompound symbol representing the complete perfection of God’s Holy Word from beginning to end. Its structure is optimal in too many ways to mention. It is perfection set
upon perfection!
The next few sections will explore how the Lord fully integrated these four independent symbols to form a single multifaceted compound symbol declaring nothing less than the
eternal perfection of the entire revealed Word of God. It is important to remember thatthese are just a few of the top-level signs and symbols proclaiming the Divine Perfection ofGod's Book. The detailed structure revealed in the thematic integration of the three Books oneach Spoke with each other and the corresponding Hebrew Letter is no less miraculous. Thisis explored in great detail in Part II, The Synopsis of the Twenty-Two Spokes.

 The Eternal Circle
Every good gift and every perfect gift is from above, and cometh down from the Father oflights, with whom is no variableness, neither shadow of turning. Of his own will begat he
us with the word of truth, that we should be a kind of firstfruits of his creatures.
James 1:17f

Throughout history and across all cultures, artists and religious iconographers have recognized the Circle as the ideal symbol of completion, perfection, things Divine, and things eternal. No other figure expresses these ideas with such simple elegance. It is a universal symbol; an archetype from the Mind of God. We see it in the glorious rainbow roundabout God’s
throne (Ezek 1:28, Rev 4:1), in the halos above the heads of His saints, and even as a symbol of the very act of creation when God "placed a compass upon the face of the depth"(Prov 8:27). This last verse inspired the image below, which also portrays Christ with the tri35

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
radiant cruciform halo. Note that His foot is steppingout of the frame. The artist understood well that God
cannot be “put in a box.”
The Circle is uniquely qualified as the geometricform of God’s eternal Word. It possesses significant
properties found in no other two-dimensional figure. It
is the most compact, meaning that the ratio of the perimeter to the area is less than any other figure. The
Wheel, therefore, is the most compact twodimensional representation possible by which the Bible may be geometrically integrated with the Hebrew
Alphabet. This follows the same minimization principlethat characterizes many physical laws, which also canbe used in the derivation of the sevenfold symmetry of
the Canon Wheel from first principles, as explained on
my website. 13

 The Infinite Symmetry of a Perfect Circle
One thing have I desired of the L ORD, that will I seek
after; that I may dwell in the house of the L ORD all thedays of my life, to behold the beauty of the L ORD, andto enquire in his temple.
Psalm 27:4

God the Geometer13 th century manuscript

The singular beauty of the simple Circle arises from the fact that amongst all twodimensional objects it and it alone is infinitely symmetric. Any two-dimensional figure has adegree of symmetry measured by its behavior under rotation. An equilateral triangle, whenrotated about its center, returns to its original orientation only when the angle is a multiple of
120 degrees, or one third of the Circle. It has, therefore, symmetry of order three. Likewise, asquare returns to its original orientation only when the angle is a multiple of 90 degrees, or
one fourth of the Circle. It has symmetry of order four. In general, a regular polygon with "n"sides will have symmetry of order “n.” The symmetry order of a non-regular polygon, such asa rectangle, will always be less than “n.” Here are three simple figures that exemplify theseideas; a rectangle, a square, and a circle:

Most objects are not symmetric at all, and of all that are symmetric, the degree of symmetryis always finite, except in the unique case of the Circle which can be rotated through any
36

Chapter 3: Sevenfold Symmetric Perfection
angle with no variation in form. It is, therefore, a natural analog of the relation between God,
"with whom is no variableness, neither shadow of turning" (James 1:17), and everything else
in His creation. It is He, and He alone that is infinite and unchanging, as it is written, "For I
am the LORD, I change not" (Mal 3:6), and again, "Jesus Christ the same yesterday, and today, and for ever" (Heb 13:8). The spiritual significance of the Circle as the most excellent
symbol of things Divine and things eternal is impossible to miss and to behold the Word of
God to be supernaturally structured on this eternal pattern strikes the mind that has faith tosee as nothing less than an immutable miracle, endlessly ablaze.

 Sealed with the Sign of the Cross
And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you,save Jesus Christ, and him crucified.
I Corinthians 2:1f

God designed the symbolic meaning of the Twenty-Two Hebrew Letters to proclaim the message of the everlasting Gospel. The meaning of each Letter derives from its name, positionin the Alphabet, grammatical function and associated KeyWords. The meaning of the Last
Letter is very plain; Jews and Christians have agreed about it from the beginning. As notedon page 21, its name wT; (Tav) is a common Hebrew word that denotes a mark, sign, or
cross. In the ancient Hebrew script, it was written alternately as X or †, the latter being identical to the traditional form of the Cross of Christ. It is the origin of the corresponding Greek
Tau and Latin T. The famed Hebrew scholar Gesenius noted that it was “a sign in the form ofa cross branded on the thigh or neck of horses and camels.” 14 It is the elemental sign ofownership used by God to identity His faithful Remnant in a vision He gave to the Prophet
Ezekiel:And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark (tav) upon the foreheads of the men that sigh and that cry for all theabominations that be done in the midst thereof.
Ezekiel 9:4

The actual Hebrew word translated as mark in this verse is tav, theKeystone of the Bible
name of the Twenty-Second Letter. Everyone marked with the
Tav Cross was protected when God poured out his wrath on theapostates corrupting His Temple. Similar imagery appears in Revelation 7 when God sealed 144,000 of His servants in their foreheads against the coming judgment. All of this conspires to reveal
Tav as the Covenant Letter which is the meaning recognized byboth Christians and Jews since antiquity. Rabbinic tradition calls it
the Seal of Creation and the Seal of Truth. 15 As discussed in thenext section, Church Fathers from the earliest times preached on
its relation to the eternal covenant Christ sealed by His death on
the Cross. The correlation between the pattern of the Hebrew Al† Spoke 22 – Tav †phabet and the Gospel is as plain as it is precise. Jesus Christ
Himself declared “It is finished” when He sealed the New Covenant with His blood on the
Cross! The Cross therefore seals the Bible in two fundamental ways; once on Spoke 22 andagain in the tri-radiant cruciform symmetry generated by the seven canonical divisions.
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 The Fulfillment of the Entire Revealed Word of God
After this, Jesus knowing that all things were now accomplished, that the scripture might befulfilled, saith, I thirst. Now there was set a vessel full of vinegar: and they filled a sponge withvinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received
the vinegar, he said, IT IS FINISHED: and he bowed his head, and gave up the ghost.
John 19:28ff

Of the many Christian teachers who have expounded on the relation between Tav and the
Cross of Christ, one of the earliest on record is Origen (died 254 AD). He drew his insightfrom the Tav used in Ezekiel’s vision, as he explained in his commentary on that prophet: 16
This [the Letter Tav] bears a resemblance to the figure of the cross; and this prophecy(Ezek. ix. 4) is said to regard the sign made by Christians on the forehead, which all believers
make whatsoever work they begin upon, and especially at the beginning of prayers, or of holy
readings.

Likewise, Saint Francis of Assisi (died 1226 AD), following the ancient tradition, took up the
Tav as his own mark. A modern member of his Order explained its meaning and linked it toEzekiel’s vision in an article called The Tau Cross in Franciscan Tradition: 17
For our purposes, the last Letter of the Hebrew alphabet represented the fulfillment of theentire revealed Word of God. This Letter was called the Tau (pronounced "Tav" in Hebrew).
When the Prophet Ezekiel (9:4) uses the imagery of the last letter of the alphabet he is commending Israel to remain faithful to God until the last, to be recognized as symbolically"sealed" with the mark of the Tau on their foreheads as God's chosen people until the endof their lives. Those who remained faithful were called the remnant of Israel, often the poorand simple people who trusted in God even without understanding the present struggle intheir lives.

This is the overwhelming wonder of the Bible Wheel. The Last Letter
Tav, the Divine symbol of both the Cross of Christ and the Seal of
the Covenant, simultaneously consummates, completes, and finishes both the thematic and the geometric structures of Scripture.
It is not merely a metaphoric “fulfillment of the entire revealed Wordof God.” The Tav Cross literally fulfills and seals the entire Biblicalrevelation on Spoke 22, the Last Spoke of the Wheel (see pg 69).
God engraved the essential sign of the Gospel in the structure of His
Word. Yet this is only one of two great wonders. The pattern of the
Cross appears again in the tri-radiant cruciform structure that
simply falls together when we roll up the Bible and color the sevencanonical divisions so now the primary message of the text – theGospel of our Salvation – is seen to be engraved in two independent The Seal of the A. R.
ways and we recognize again that the Holy Bible itself is a multi- Presbyterian Church
faceted Divine Icon of the Faith taught within its pages. All theseideas come together in countless denominational church seals such as that of the Associate
Reformed Presbyterian Church 18 which incorporates the Circle, Cross, Alpha Omega (AW),Dove, and Bible. Page 56 shows more examples. This amplifies the symbolic overtones of
the Canon Wheel yet again, suggesting it to be a Divine Seal of the universal Christian
Church, designed by God Himself as a template for the very Book that defines it.
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Chapter 3: Sevenfold Symmetric Perfection

 Aleph and Tav, First and Last
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which
was, and which is to come, the Almighty.
Revelation 1:8

Scripture reveals the Lord Jesus Christ as both the Word of God and the Alpha Omega(AW), using the names of the First and Last Letters of the Greek Alphabet. These ideas
naturally cohere because any word can be written by some combination of characters takenfrom a small alphabetic set, such as the Twenty-Six Latin, Twenty-Four Greek, or TwentyTwo Hebrew Letters. The infinite set of all possible Letter combinations therefore lists
everything that could ever be named, so that the totality of any Alphabet, represented by its
First and Last Letters, inherently forms a symbol of wholeness and completeness. In English we say “from A to Z,” and in Hebrew, “from Aleph to Tav.” Note that the Greek wordtranslated as “Almighty” in Revelation 1:8 above is Pantokravtwr (Pantocrator), whence thename of the icon of Christ shown below and at the head of this chapter (pg 33).
The connections between the Word, the Alphabet, and Everything are inherent in the symbol of Alpha Omega (and the corresponding Hebrew Aleph Tav), and are easy to understand without
reference to the Biblical witness. But when viewed in light of therevelation of Jesus Christ as Alpha Omega, we immediately recognize that this symbol, by its very nature, expresses the fundamental
Christian doctrine that He is the Living Word of God by whom“all things were made” (John 1:3). This is why the symbol is so
powerful, and one of the reasons the Creator chose it to identify
Himself. These ideas inevitably carry over onto the Bible, which is
the written analog (a kind of incarnation) of the Second Person of
the Godhead whose “name is called the Word of God” (Rev 19:13).
Christ Pantocrator
Christian art typically represents these ideas with the compound (modern woodcarving)
symbol of a Book (The Word) marked with Alpha Omega as seen in
the seal of the A. R. Presbyterian Church (pg 38) and again in the modern wood carving 19
modeled on the ancient icon of Christ Pantocrator shown above. It is a traditional Christianemblem simultaneously proclaiming the Divine Authorship of the Bible and its status as
the Complete Word of God, from beginning to end, from first to last.
In the Old Testament, God never explicitly identified Himself with Aleph (a) and Tav (t)as He did with Alpha (A) and Omega (W) in the New, but He did use the same style of language three times in Isaiah, referring to Himself as the first and the last:Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first,
and I am the last; and beside me there is no God.
Isaiah 44:6

This parallels the words He used in the first chapter of the Last Book (Rev 1:8 quoted
above), as well as the words spoken by the Lord Jesus Christ in the last chapter of the Last
Book (Rev 22:13), which therefore identifies Him as the Almighty God:
And, behold, I come quickly; and my reward is with me, to give every man according as his
work shall be. I am Alpha and Omega, the beginning and the end, the first and the last.
Revelation 22:13

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Alpha and Omega, Beginning and End,First and Last, Aleph and Tav. These symbols are one. There is nothing surprising
about God’s use of them in His SelfRevelation; on the contrary, it would be odd
if the Eternal Lord neglected them. But thetrue glory of God’s Infinite Wisdom goes
well beyond the simple use of these symbols in the text of His Word. The real miracle is where He placed them. God used thewords “first” and “last” in His Self-Revelation
as the Eternal Lord in two and only two
Books of the Bible; 20 in Isaiah on Spoke 1(Aleph) and in Revelation on Spoke 22(Tav). That’s it. This means that out of all
the Books of the Bible, God presents Himself as the “first and last” only on the First
and Last Spokes! The structure of Scripture exemplifies the plain message of its
text and bears, in its own body, the selfdescriptive Signature of its Divine Author! This reveals the Bible as the ultimate “illuminated manuscript” (pg 75) with both its origin from the Eternal Lord and its primary messageof the Cross simultaneously engraved by God Himself in both its content and its form.
This is yet another example of the top-level super-obvious “host of unanticipated correlations” (pg 24) that spontaneously burst forth from the “single and surprisingly simple act” ofrolling up the Bible like a scroll on the spindle wheel of Twenty-Two Spokes (pg 16). The
simplicity of its origin is of utmost significance. The Alphabetic Key that unlocks the Divine
design of the Bible is given in the Bible, eternally established by God Himself in the Alphabetic Verses (pg 17). At no point do we need to go outside Scripture. The Bible Wheel stands
solely on the immovable Rock of God’s Eternal Word. Everything about it is derived, established, and validated from Scripture and Scripture alone.

 From Eternity to Eternity: The Revelation of All History
Remember the former things of old: for I am God, and there is none else; I am God, and there
is none like me, Declaring the end from the beginning, and from ancient times the things
that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Isa 46:9f

God amplified the symbolic meaning of Alpha and Omega to include All History – past, present, and future – when He followed it with the declaration that He is the Almighty God“which is, and which was, and which is to come“ (Rev 1:8). This threefold formulation, called
the “formula of eternity,” also appears in John's opening salutation (Rev 1:4). The exalted
Lord Jesus used a variation of it when He gave John his prophetic commission (Rev 1:17ff):
And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying untome, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am

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Chapter 3: Sevenfold Symmetric Perfection
alive for evermore, Amen; and have the keys of hell and of death. Write [1] the things whichthou hast seen, and [2] the things which are, and [3] the things which shall be hereafter;

Like the Circle, the First and Last Letters of either the Greek or Hebrew Alphabets form ageneral symbol of Wholeness, Totality, Perfection, and when applied to time, Eternity. This
brings us to the union of these two independent symbols – the Circle and the Alphabet – that
God united in the Divine design of His Holy Bible. Each has its own distinct set of overtones
that qualifies it for symbolic use:
 The Circle for its all-encompassing form, unchanging simplicity, and infinite symmetry.
 The Alphabet for the all-encompassing variety expressed by simple combinations of its
characters.
The union of these two symbols forms an Alphabetic Circle that intensifies the symbolic
power of each by representing different aspects of Totality in a single figure that jointly displays in the simple unity of the Circle and infinite variety of the Alphabet. Together, they forma natural analog of God’s Eternal Word through whom “all things were made” (John 1:3).
This exemplifies the reiterative miracle of the Bible Wheel. The symbols continue to build
coherently, one atop the other. God based the geometric structure of His Word on the Alphabetic Circle, which is itself an innate symbol of the all-encompassing nature of theEverlasting Word by which all was created. This is perfection set upon perfection!
We now have a complete convergence of the symbolic power of the Alphabet and the Circle with both the form and the content of the entire Biblical revelation. Everything begins
and ends in God. This is true at all levels of enquiry. We see it in the grand scheme of creation which opens with “In the beginning God” and culminates in the revelation of God as the“all in all” (1 Cor 15:28) when “the tabernacle of God [will be] with men, and he will dwell withthem, and they shall be his people, and God himself shall be with them” (Rev 21:3). We see
it in the personal salvation of each soul believing in the Lord Jesus Christ, “the Author (A/a)
and Finisher (W/t) of our faith” (Heb 12:2, pg 284) in whom “dwells all the fullness of theGodhead bodily” (Col 2:9). The geometric form of the Bible Wheel bears the watermark of
the Eternal God who calls Himself the Alpha and Omega, the Beginning and the End.
Numerous biblical commentators have noted the fundamentally circular nature of theoverall thematic design of God’s Word. One of my favorite examples is from Daniel Fuller’s
excellent book, The Unity of the Bible, where he cites James Orr’s unified vision of the Bible
as a whole (emphasis added): 21
From Genesis to Revelation we feel that this book is in a real sense a unity. It is not a collection of fragments, but has, as we say, an organic character. It has one connected story totell from beginning to end; we see something growing before our eyes; there is plan, purpose,
progress; the end folds back on the beginning [like a circle], and, when the whole is finished, we feel that here again, as in the primal creation, God has finished all his works, andbehold, they are very good.

Orr recognized the intimate, symmetrical relation between the First and Last Books of the Bible. The Book of Revelation completes the circle of the Biblical Story by restoring, on an
immensely elevated level, everything lost with the Fall in the Garden of Eden in Genesis. The
advent of the Bible Wheel amplifies these ideas beyond all measure. We now can see Orr’s
metaphorical description of the Bible as a kind of circle whose “end folds back on the be41

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
ginning” as also a literal description of its geometric structure. An equally profound observation comes from the literary critic Gabriel Josipovici, who easily sees things that are just alittle too obvious for most professional Biblical critics. Here is his description of the structureof the Christian Bible, in which he quotes another famous literary critic, Northrop Frye: 22
It's a magnificent conception, spread over thousands of pages and encompassing the entire
history of the universe. There is both perfect correspondence between the Old and New
Testaments and a continuous forward drive from Creation to the end of time: "It begins wheretime begins, with the creation of the world; it ends where time ends, with the Apocalypse, andit surveys human history in between, or the aspect of history it is interested in, under the symbolic names of Adam and Israel." Earlier ages had no difficulty in grasping the design, though
our own, more bookish age, obsessed with both history and immediacy, has tended to lose
sight of it. Neither theologians nor biblical scholars have stood back enough to see it as awhole. Yet it is a whole and quite unlike any other book.

Perhaps no student of Scripture has expressed the Biblical revelation of all history with theclarity, completeness, and compactness of Erich Sauer’s From Eternity to Eternity (1954).
Like Baxter (pg 25), his work shines with a rare brilliance, being thoroughly enlightened byhis full appreciation of the Divine design of the Holy Bible. Here is how Sauer expressed his
understanding of God’s Word: 23
We believe in an organic, self-unfolding, full inspiration because of the historical unity of
the revelation testified by the Bible. This is the most wonderful thing about the Bible: in spiteof its most astonishing variety it is a united organism, a harmonious system, full of life
and animated by one spirit.

Like Orr above and Scroggie on page 26, Sauer likened the Bible to a living organic creature.
And like all living creatures, it has a highly detailed, coherent structure which he represented
in a chart displaying the great Circle of History proceeding from and returning to God, theAlpha and Omega. His whole book is an exposition on the structure represented by the chart,of which a digital photograph is reproduced on the next page. The original chart unfolds, asseen in the creases, to be about fifteen inches square. Though it is difficult to read in thesmall reproduction, the bottom half of the circle displays the history of the world from theoriginal Creation recorded in Genesis to the New Creation proclaimed in Revelation, patterned on the Seven Days of Creation. Here is Sauer’s explanation of its circular form: 24
Inasmuch as everything comes from God, and, according to His ideal appointment, is for Him,and tends back toward Him, the whole revelation and course of history is like a mighty circular movement. This is the reason why we have not chosen to represent matters on our Chart
as a horizontal level, but in the form of a circle, so that the whole is to be read as the dial ofa universal clock, just as we, by the use of watches and clocks, are accustomed to read thesequence of time (hours and minutes) not in a horizontal line but in a circle.

Sauer went on to explain the Alpha and Omega at the top of the chart:
World creation, world redemption, world consummation – this is the threefold yet harmonious
content of the Divine revelation. Everything comes from God (world creation); everything iswrought by God (world preservation, world redemption); everything tends back toward God(ideal appointment for world-consummation). Thus God is beginning and end, origin andgoal of the whole universal process. Therefore the Alpha and Omega, the A and the O, at
the summit of the whole circle of the Chart.

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Chapter 3: Sevenfold Symmetric Perfection

Chart of the Biblical Revelation of All History Past, Present, and Future presented in
Erich Sauer’s From Eternity to Eternity (1954). Note the interlocking Alpha Omega (AW) at
the top and the Cross at the center of both the Circle and the Timeline.

Finally, Sauer explained the Cross at the center of both the Circle and the Timeline:
In this mighty movement from God to God the Cross of Christ is the center of all history.
Not indeed as to time, but spiritually and really, and therefore as to the history of salvation, itis the center of all world events. The Cross is the one, incomparable, central event in universal history, surpassing all else in significance. Therefore in the Chart it stands not only as

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
the middle point of the long extended section which represents the course of history, but insize and height it surpasses in the drawing all other representations of events in the wholeplan of salvation.

The only nuance I would add to his description of the Cross is that though he is correct to
say it is not the literal center of time in the sense of the actual years on either side of it, it is
the center of time in our common measurement since all time is divided into Before Christ(BC) and after Christ, Anno Domini (AD, the Year of our Lord). In this sense, the Cross ofChrist, in perfect harmony with its essential form as one line dividing another, literally divides
all history. Note that Sauer’s chart embodies all four symbols – the Circle, the Cross, the Alphabet (AW), and the Number Seven – that are united in God's design of the Canon Wheel.
The value of his work was acknowledged by one of the greatest worldwide evangelists of thetwentieth century, Billy Graham (from the back cover of Sauer's book):
Dr. Sauer’s books should be in the hands of every Christian. They show the work of a scholar
who seems to put his finger on the very heart of the Gospel on every page. They have been agreat personal blessing to me, and a constant source of material for my messages. I havegiven scores to friends.

Endless volumes could be written on the all-encompassing theme of this one subsection, but
we need to return to the topic of this chapter and complete the review of the full Divine integration of the entire body of Scripture with the four independent symbols of the Circle, theCross, the Hebrew Alphabet, and finally, the Number Seven.

 Sevenfold Symmetric Perfection
The words of the LORD are pure words: as silver tried in a furnace of earth, purified seventimes.
Psalm 12:6

From the Seven Days of Genesis to the Seven Seals of Revelation, Scripture is saturated
with the Number Seven. Essentially all Biblical scholars, regardless of their stance regarding
the meaning of numbers in Scripture, have recognized its special symbolic significance. Simply stated, it is impossible to miss. God laid the foundation of its meaning when He introduced this number in the context of His finished Work of Creation (Gen 2:2f):
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all 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.

God introduced the Number Seven as a symbol of the completion of His initial creative act.
But the work that He ended on the Seventh Day in the First Book was really just the beginning of the Biblical revelation of all history that He consummated in the Last Book. And it ishere that we see the Divine consistency of the Number Seven as a Biblical symbol; God
used it with exactly the same meaning when He revealed the end of time, described as thecompletion of the “mystery of God,” in Revelation 10:5ff:
And the angel which I saw stand upon the sea and upon the earth lifted up his hand toheaven, And sware by him that liveth for ever and ever, who created heaven, and the things
that therein are, and the earth, and the things that therein are, and the sea, and the things
which are therein, that there should be time no longer: But in the days of the voice of the44

Chapter 3: Sevenfold Symmetric Perfection
seventh angel, when he shall begin to sound, the mystery of God should be finished, as
he hath declared to his servants the prophets.

The word translated as finished is the Greek televw (teléo), which generally means to bringto a close, to complete, to end, to fulfill. This word appears again in Revelation 15:1 which
explicitly states the reason for seven angels with seven plagues:
And I saw another sign in heaven, great and marvelous, seven angels having the seven lastplagues; because in them is filled up (teléo) the wrath of God.

This verse displays a double emphasis on temporal consummation; the word translated aslast is e{scato~ (eschatos), whence eschatology, the study of the end times. God reiterated
its connection with the Number Seven a third time in Revelation 16:17:
And the seventh angel poured out his vial into the air; and there came a great voice out of
the temple of heaven, from the throne, saying, It is done.

This is characteristic of the Bible; most symbols are clearly defined in the text and used quiteconsistently from Genesis to Revelation. The Number Seven, the numerical symbol of Fullness, Completion, and Perfection, is a prime example of this consistency, as illustrated bythis entry from the Tyndale Bible Dictionary (emphasis added): 25
In Scripture, seven symbolizes completeness or perfection. On the seventh day God
rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw sevencattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in sevenplaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous
possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of aperson (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed histime of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seventimes seven reiterates the sense of completeness. In the Year of Jubilee (at the completionof 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10).
Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which
is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving
Peter a mathematical number of times that he should forgive another person, but rather was
insisting on limitless forgiveness for a brother’s sin.

With this understanding, we can now see the Number Seven as a fourth independent symbol
declaring of the completion and perfection of the whole Bible displayed in the sevenfold
symmetry of the Canon Wheel. After clearly defining the meaning of the Number Seven
throughout the text of Scripture, God then plainly applied it to the design of its large-scale
structure. Thus we see that God took four independent yet harmonious symbols and forgedthem in the furnace of His Infinite Wisdom into a single multifaceted compound symbol
declaring with one voice the Divine Perfection of His Holy Word! This is the overwhelming
wonder of it all; the symbols God embedded in the design of His Word continue to build one
upon the other, endlessly and effortlessly amplifying their mutually coherent implications.
Each independent thread in this Divine Tapestry strengthens every other thread until they
unite to form an absolutely unbreakable cord.
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
This complex simplicity and unity in diversity is the hallmark of Divine Wisdom. The
Bible Wheel – the Seal of God’s Word – is an exceedingly dense compound of four heterogeneous elements that burns like the nuclear furnace of the sun. And just as the four symbols are mutually integrated, so also each symbol carries multiple symbolic overtones within
itself. We saw this with the Alpha Omega which bears the ideas of the beginning and end,
eternity, everything created, the Word of God, and God Himself. The Number Seven carriesa corresponding depth of composite meaning within itself, as we shall presently see.

 A Compound Symbol of Completion and Sanctification
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work:
But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work,
thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor
thy stranger that is within thy gates: For in six days the LORD made heaven and earth, thesea, and all that in them is, and rested the seventh day: wherefore the LORD blessed thesabbath day, and hallowed [sanctified] it.
Exodus 20:8ff

When God introduced the Number Seven as a symbol of the completion of His Work of Creation, He also associated it with sanctification (holiness), declaring that He “blessed the seventh day, and sanctified it.” Thus God laid the foundation for its application throughout therest of Scripture. It is a double symbol signifying both completion and sanctification. These
ideas natural cohere because sanctification denotes the setting apart or separating of a person or thing as wholly devoted or completely given over to God, as when He separated
the Levitical Priests saying “they are wholly given unto me” (Num 8:16), or again when Paulprayed that “the very God of peace sanctify you wholly” (1 Thes 5:23). This is the essenceof the Fourth Commandment which mandates the complete cessation of all mundane workand the complete devotion to the things of God. The Christian fulfills this through faith in
the finished work of Christ, our eternal Sabbath (Hebrews 4:10).
The Fourth Commandment permanently embedded the threefold association of completion, sanctification, and the Number Seven into the fundamental rhythm – the very heartbeat– of Jewish life. Just as God ceased His Work on the Seventh Day, so the Jews rest fromtheir work on the Seventh Day and sanctify it unto God. This set the basis of God’s sacredpattern of time that completely dominates the Old Testament calendar. It is the origin of theseven-day week now common to the entire world. Obviously, it is very important to God that
we recognize and understand the meaning of this number. He used it reiteratively on multiple
scales (days, months, years) throughout His ceremonial laws and in His design of the Jewish
religious calendar. The Lord ordained seven days for the sanctification of the altar (Exo
29:37), seven days for the sanctification of the Priests (Lev 8:33), and a series of weeks forthe cleansing of leprosy (13:1). Likewise, the sanctifying blood of the sacrifice was sprinkled
seven times (8:11, 14:7), and following the pattern of the weekly Sabbath on a higher scale,He ordained every seventh year as a sabbatical year when the land was to lay fallow (25:2).
The Seven Feasts of the Lord exemplify God’s reiterative application of this number inthe structure of His ceremonial circle of time. It begins with the Feast of Passover on the
fourteenth day (2 x 7) of the first month followed immediately by seven days of the Feast of
Unleavened Bread. The Feast of Pentecost then comes fifty days (7 x 7 + 1) after the firstsabbath following Passover, a pattern God repeated on a higher scale with the Year of Jubi46

Chapter 3: Sevenfold Symmetric Perfection
lee set for every fifty years (7 x 7 + 1). The whole cycle of Seven
Feasts culminates with three connected “holy convocations” of theseventh month, beginning with the Feast of Trumpets followed by thegreat Day of Atonement which God integrated with the Year of Jubilee
and the numerical pattern of “seven times seven” (Lev 25:8f):
And thou shalt number seven sabbaths of years unto thee, seven times
seven years; and the space of the seven sabbaths of years shall be unto
thee forty and nine years. Then shalt thou cause the trumpet of the Jubilee to sound on the tenth day of the seventh month, in the Day of
Atonement shall ye make the trumpet sound throughout all your land.
And ye shall hallow the fiftieth year, and proclaim liberty throughout
all the land unto all the inhabitants thereof: it shall be a jubilee untoyou; and ye shall return every man unto his possession, and ye shall return every man unto his family.

The Seven Feastsof the Lord
1) Passover2) Unleavened
Bread3) Firstfruits4) Pentecost5) Trumpets
6) Day of
Atonement
7) Tabernacles

God designed the Seven Feasts to accomplish a variety of purposes. They exemplify thesymbolic meaning of the Number Seven and indelibly imprint it on the mind of all who readthe Bible. They also reveal a prophetic calendar that now stands as an eternal memorial of
the great Work of Christ. Three of the primary events of the New Testament – the death ofChrist on Passover (1 Cor 5:7), His resurrection on Firstfruits (1 Cor 15:20), and sealing of
the newborn Church by the Holy Spirit on Pentecost – were anticipated by them (pg 83).
6

6

 The Sevenfold Light of God’s Word
And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be
made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same.
And six branches shall come out of the sides of it; three branches of the candlestick out of theone side, and three branches of the candlestick out of the other side: ... And thou shalt makethe seven lamps thereof: and they shall light the lamps thereof, that they may give light ...
And look that thou make them after their pattern, which was shewed thee in the mount.
Exodus 25:31ff

The symbolic meaning of the Number Seven reaches its apex in the Menorah, the sevenbranched candlestick designed by God Himself to be a perpetual light in His Tabernacle.
The Lord emphasized its Divine origin when He twice instructed Moses to be sure to follow
the pattern that He Himself revealed when they met for forty days on Mount Sinai (Exo 25:9,40). Like the Seven Feasts, God designed the whole structure of the Tabernacle and its instruments as a prophetic picture of His Son, the Word of God who “became flesh, and dwelt(literally tabernacled) amongst us” (John 1:14). God instructed that two symbols of His Word
– Manna and the Ten Commandments – be put in the Ark of the Covenant in the Holy of holies in the heart of the Tabernacle. Thus the “Word became flesh” in this symbol in anticipation of the incarnation of the Living Word, Jesus Christ, the True Tabernacle (John 2:21).
The Menorah stood before the vail covering the entrance to the Holy of Holies. It is a Divine symbol that unites the whole panoply of meanings of the Number Seven – fullness,completion, perfection, and holiness – with the idea of the Light of God’s Word. The perfectunion of these ideas is astounding to behold. As with the Sabbath and the Number Seven itself, it begins in Genesis. The Menorah stands as an eternal memorial of the Seven Days
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
when God created everything by the power of His
Word and spoke His first command, “Let there belight.” And just as the Menorah is called the Lamp
of God (1 Sam 3:3), so also is God’s Word twicereferred to as a Lamp: Thy word is a lamp unto my feet, and a light unto
my path.

Psalm 119:105

 The commandment is a lamp; and the law is light.
Proverbs 6:23

These descriptions are more than mere metaphors,
and the Menorah is more than a suggestive symbolof the Light of God’s Word; it actually displays thesevenfold symmetric perfection of the Canon
Wheel. The image shows the seven canonical divisions numbered on the Canon Wheel and listed at
the bottom in accordance with the Three Cycles.
The Menorah displays the periodic radial symmetry of the Canon Wheel (pg 33). Divisions that alignon the same set of Spokes – 1/4, 2/5, 3/6 – areshown on paired branches, with the sequences
listed in order towards the central lamp representing
the New Testament Epistles (7 th division). Like theSign of Deity in Christian iconography (tri-radianthalo), this symbol of Divine Light revealed toMoses on Mount Sinai now appears as nothing lessthan another prophetic image of the Holy Word. The
unity of these two symbols is as simple as it is obvious, as beautiful as it is profound.
Yet this is but the beginning of wonders. God used exactly the same sevenfold symmetry when He designed the Seven Days of Creation! The first Three Days correspond to thesecond Three Days; the First with the Fourth (1/4), the Second with the Fifth (2/5), and theThird with the Sixth (3/6). This pattern has been noted by numerous scholars, such as Scroggie, who also sees a hint of its structure in the phrase “formless and void” from
Genesis 1:2. 26 The first Three Days were Days of Formation that were empty and void until
God filled them on the Three Days that followed. As shown in the table below, this is identical to the form of the Seven Divisions of the Canon Wheel. Both follow a 3+1 pattern withthe same three pairs of numbered elements – 1/4, 2/5, 3/6 – and the Seventh Day/Division
set apart by itself. This means that God prophetically set the pattern of the entire Bible, revealed now thousands of years later, in the creation account of Genesis 1! The numericalstructures of the Word of Creation and of the Holy Bible are ONE. Both were designed
symmetrically upon the Number Seven, and both exemplify the full set ideas associated with
it. What prophecy! What Wisdom! How mighty are the Lord’s Works! This is the Wisdom bywhich God “founded the earth” (Prov 3:19) fulfilling Proverbs 9:1: “Wisdom hath builded her
House [Word/Cosmos], she hath hewn out her seven pillars.”48

Chapter 3: Sevenfold Symmetric Perfection
Sevenfold Symmetry of the Days of Creation
Cycle 1: Forming

Cycle 2: Filling

Cycle 3: Rest

Day 1: Light created, Day andNight defined.

Day 4: Light Bearers (Sun, Moon,
Stars) made to rule Day and Night.

Day 7: Sabbath

Day 2: Waters above/below divided. Firmament (Sky) defined.

Day 5: Fish fill the Waters and Birds
fill the Firmament.

Day 3: Dry Land and Plants
formed.

Day 6: Dry Land filled with Animals
and Man; Plants given for food.

Yet there is still more. There is a strong correlation between the thematic flow of theSeven Days with that of the Seven Divisions of the Bible. While a detailed analysis is beyond
the scope of this section, a few highlights should make the correlation clear. The First Division is called the Torah (Law). This is not a human convention; the Bible itself frequently
uses this name for the first Five Books as when Christ referred to the “law of Moses”(Luke 24:44) or when He said He came to fulfill, not to destroy “the law, or the prophets”(Mat 5:17). As noted above, the Bible declares that “the law (torah) is light” (Prov 6:23)
and this corresponds exactly with the primary event of the First Day when God said
“Let there be light.” Likewise, the Second Day is characterized by the division of the waters, and this marks the primary event initiating the Second Division, the Twelve OT History
Books, when the waters of the Jordan river were “cut off” (divided like the Red Sea in theSecond Book) and the children of Israel “passed over on dry ground” into the Promised Land
(Joshua 3:17). The pattern continues with the Third Division, the Five Wisdom Books, corresponding to the Third Day when God created trees bearing fruit, for indeed Wisdom is a “treeof life” (Prov 3:18) and her fruit is “better than gold” (Prov 8:12).
The correlation becomes profoundly theological in the Sixth Division, the Five NT History
Books, which record the primary event of the Incarnation when God became Man in Jesus
Christ (Mat 1:23, John 1:14). This corresponds precisely with the Sixth Day when God created Man in His image! The parallel is both perfect and precise, and it recurs in many different aspects of the word (see the Synopsis of Spoke 6, pg 206). Finally, the full flowering of
the spiritual meaning of the Seventh Day unfolds in the Seventh Division of the Bible. The
Twenty-Two Epistles are unique in that they alone contain the full and explicit revelation of
the fundamental doctrine of salvation by grace through faith, and not by works. This characterizes the New Testament Epistles. The most famous is probably Ephesians 2:8f:
For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Notof works, lest any man should boast. For we are his workmanship, created in Christ Jesus
unto good works, which God hath before ordained that we should walk in them.

This is the clarion call of the Gospel taught in the Seventh Division; NO WORKS! We must
rest in the finished Work of Christ! The correlation with the Seventh Day Sabbath could be
no clearer. Thus we have a full integration of 1) the Days of Creation, 2) the Menorah, 3) thesymbolic meaning of the Number Seven, 4) the geometric structure of the Holy Word, and 5)
the fundamental Christian Doctrines of the Incarnation of God (with its implication of theDeity of Christ) and Salvation through Faith Alone!
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Yet again we see the content of the text imprinted in its form! God engraved all thesefundamental Christian doctrines, and countless others, in the very structure of the Holy Bible!
Has ever such a wonder been seen in the history of the world? Yet for all this we have only
just begun, for truly there are no limits to the glory of God’s Word!

 The Bible Sealed with Seven Seals
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothedwith a garment down to the foot, and girt about the paps with a golden girdle. His head andhis hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his
feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many
waters. And he had in his right hand seven stars: and out of his mouth went a sharp
twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw
him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I
am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
Revelation 1:12ff

This brief review of the meaning of the Number Seven now
brings us to the Capstone Book of the Holy Bible, sealed
by God with the Seal of Seven. In perfect harmony with its
plain and obvious symbolic meaning taught throughout His
Word, God completed the Bible with a climaxing flourishof sevens seen nowhere else in all Scripture. Indeed, theLast Book is sometimes called the “Book of Sevens” because of its unique emphasis upon that number. The tableshows many of its surface level appearances, but there
also are subtle patterns of seven running throughout its
text, such as the seven blessings given to the saints 27
and sevenfold praise of the Lamb that was slain:
And I beheld, and I heard the voice of many angels roundabout the throne and the beasts and the elders: and thenumber of them was ten thousand times ten thousand, andthousands of thousands; Saying with a loud voice, Worthy is
the Lamb that was slain to receive 1) power, and 2) riches,and 3) wisdom, and 4) strength, and 5) honour, and 6)
glory, and 7) blessing.
Revelation 5:11ff

The Sevens of Revelation
 Seven Spirits of God
 Seven Seals of the Book
 Seven Golden Candlesticks
 Seven Stars in Christ’s Hand
 Seven Angels of theSeven Churches Seven Letters toSeven Churches Seven Eyes andSeven Horns of the Lamb

 Seven Mountains
 Seven Thunders
 Seven Kings
 Seven Angels with
Seven Trumpets

 Seven Angels with
Seven Vials
The Book of Revelation seals the Bible on multiple levels;
indeed, the word seal itself appears more in Revelation
 Seven Heads andSeven Crowns of the Dragon
than any other Book with whole chapters devoted to the
opening of the book sealed with seven seals and therevelation of the “seal of the living God” that sealed 144,000 of His servants. It is here in
the Last Book that God simultaneously applied the Number Seven as the seal of the whole
Bible even as He explicitly united its symbolic meaning – completion and perfection – with
the idea of a seal in the image of His Word as a book sealed with seven seals (Rev 5:1).
These ideas are, of course, naturally coherent and once again we witness Divine Wisdom in
50

Chapter 3: Sevenfold Symmetric Perfection
action; God compounding and compacting multiple symbols into a single blazing Sign of theDivine Perfection of His Holy Word, all the while teaching everything to us with simple examples any child could understand.
In precise analogy with the Cross, the Number Seven is actually a double seal upon the
Bible. In the section called Sealed with the Sign of the Cross (pg 37) it was noted that the
Cross seals the Bible in two fundamental ways; once in the tri-radiant cruciform symmetry of
the whole and again on Spoke 22 corresponding to the Last Letter Tav (Cross). Exactly thesame duality appears in God’s application of the Number Seven. The tri-radiant cruciform
symmetry is formed by the seven canonical divisions, and the Last Book on the Last Spoke
is itself sealed throughout with the Number Seven. This means that the Cross and the
Number Seven unite to form a double double sealing of the whole Bible! This is a hint ofwhat I mean when I say there is no end to the Glory of God’s Word. It is truly infinite! If only I
had ten thousand tongues to declare the true depth of wonder of His Holy Revelation! I standin awe with our Christian brother, the Apostle Paul:O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are
his judgments, and his ways past finding out!
Romans 11:33

 The Pure Light of God from Beginning to End
Moreover the light of the moon shall be as the light of the sun, and the light of the sun shallbe sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach ofhis people, and healeth the stroke of their wound.
Isaiah 30:26

The sevenfold light prophesied in the Book of Isaiah reiterates the connection between the
Number Seven and Light that God established in His design of the Menorah. It is a symbol of
the Divine Light that will shine in the New Jerusalem at the end of time when all the words of
God are fulfilled, as declared in the Last Book of the Holy Bible:
And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God
did lighten it, and the Lamb is the light thereof.
Revelation 21:23

And again in the last chapter of the Last Book:
And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his
servants shall serve him: And they shall see his face [which shines as the sun, Rev 1:16];
and his name shall be in their foreheads. And there shall be no night there; and they need no
candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for
ever and ever.
Revelation 22:3ff

Isaiah’s revelation of the Sevenfold Light of God also hearkens back to the original Seven
Days of Creation when God created everything by the Word of His Power (Heb 1:3) which isitself the essence and source of all Light, as it is written:
In the beginning was the Word, and the Word was with God, and the Word was God. The
same was in the beginning with God. All things were made by him; and without him was not
any thing made that was made. In him was life; and the life was the light of men. And thelight shineth in darkness; and the darkness comprehended it not.
John 1:1ff

We have a perfect and complete union of the ideas of Creation, God’s Word, Light, and Life.
The Bible begins with God’s first command, “Let there be light” (Gen 1:3) and ends with God
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Himself revealed as the Eternal Light of Heaven (Rev 22:5). As Orr noted above (pg 41), “theend folds back on the beginning, and, when the whole is finished, we feel that here again, as
in the primal creation, God has finished all his works, and behold, they are very good.” Yes,
the Bible begins and ends with the Light of God, and yes indeed, it is very good! Amen.

 Divine Synergy of the Four Symbols
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors
and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of
the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Sonof God, unto a perfect man, unto the measure of the stature of the fullness of Christ:
Ephesians 4:11ff

We are now able to see how God united thefour elements into a single compound symbol
declaring the absolute perfection of His Holy
Word. The Circle encompasses the whole,
the Cross seals it once on Spoke 22 andagain in the tri-radiant cruciform symmetry,
the Alphabet represents the Word itself andits completeness from Aleph to Tav, and the
Number Seven, like the Cross, seals andcompletes the whole Bible once in the sevenfold tri-radiant cruciform symmetry andagain on Spoke 22 in the Last Book, the“Book of Sevens.”
The implications of this revelation know nolimit. Never in the history of the world has
anyone beheld such a profoundly compact
and reiterative compound symbol in the
structure of any book, let alone a book thatproclaims itself Divine, that defines and exemplifies the symbols in its own text, that wascomposed in three languages over a period offifteen hundred years by multiple individuals
from all walks of life, that transformed theworld with its message, and that kept its secret hidden for centuries after its completion
only to be revealed when it was simply “rolled
up like a scroll” on the alphabetic pattern established within its own pages! Obviously, weare beholding a blazing immutable miracle
straight from the Mind of Almighty God.

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Chapter 4: For Glory and for Beauty

 The Bible as a Divine Work of Theological Art
All thy works shall praise thee, O LORD; and thy saints shall bless thee. They shall speak of
the glory of thy kingdom, and talk of thy power; To make known to the sons of men his mighty
acts, and the glorious majesty of his kingdom.
Psalm 145:10f

On December 5, 2002, my wife Rose completed my Christmas gift, the stained glass rendition of the Bible Wheel
shown above. The photograph caught the setting sun behind the Wheel, causing the cross and tri-radiant symmetry
to “shine in the darkness” like the light of the God’s Word
revealed in John 1:5. This awoke a deep sense of spiritual
awe at what God has done in His design of the Holy Bible.
In a moment, in the twinkling of an eye, it transformed myhighly detailed geometric analysis of Scripture into a workof sacred symbolism that any traditional Christian iconographer could have produced during the last fifteen hundredyears. I did not recognize this at first. As usual, I had to wait
for one of Rose’s inspired off-hand comments for this Divine
door to be opened. “Wouldn’t it be neat if we found the Bible Wheel in a stained glass window of some old church?”
she asked. This question was on my mind the next morning
as I went for my walk and glanced at the signboard of St.
Mark’s Catholic Church across the street. And there it was,the basic pattern of the Bible Wheel – a circle divided into53

Stained Glass Canon Wheel Cross

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
three sections by an inverted Tau Cross (T) – at the base of the Cross of Victory! Suddenly,
a thousand images flooded my mind and I recognized this form as truly omnipresent
throughout Christian art, symbolism, and iconography, most notably in the tri-radiant cruciform halo in icons of Christ.
Though it had been over two years since I had discovered the Canon Wheel(which came four years after the discovery of the Bible Wheel, pg 59), I had yet
to connect it with Christian art. It was the religious overtones that stained glass
had acquired through centuries of use in the Church, coupled with the light that
lit up the cross and the tri-radiant symmetry, that awoke my artistic imagination
and united it with my spiritual intuition to evoke an entirely new sense of thesignificance of the Bible Wheel. This was when I recognized the natural integraCross oftion of the Bible Wheel with the traditional “Circle and Cross” found throughout
Victory
Christian art, and sat in utter amazement as it dawned on me that God had designed the Bible to be a symbol of the very faith taught within its pages. This kind of continuous transforming revelation from one deep level to another ever deeper has characterized
nearly every day of the last decade since I first discovered this Divine wonder. At every point
I think to myself, “how could there be any more?” and then God opens my mind to see an entirely new and unexpected vista into His oceanic Wisdom.
The stained glass Canon Wheel Cross, another gift from my wife shown on
the previous page, further exemplifies the endless artistic potential inherent in
the structure of the Bible. In this piece, Rose extended the three arms of thetri-radiant symmetry outwards, which is simply the inverse of the stained glass
Bible Wheel where the internal cross is formed by extending the three radii
towards the center. Both of these forms come together in the Celtic Cross.
When Rose was designing these pieces, the only difficulty was the choice ofcolors. She made many drawings with all sorts of variations, but none seemed Celtic Cross
correct. Then she fell upon God’s instructions for the priests’ “holy garments” and had astrong witness in her spirit that these also were the proper colors for the Wheel:
And thou shalt make holy garments for Aaron thy brother for glory and for beauty. And thoushalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, thatthey may make Aaron’s garments to consecrate him, that he may minister unto me in thepriest’s office. ... And they shall make the ephod of gold, of blue, and of purple, of scarlet,
and fine twined linen, with cunning work.
Exodus 28:2ff

It was not until about a year after she completed these works that we realized it was not
merely the colors, but their placement, that seemed so appropriate. The “heavenly” purples,
like the evening sky, are at the top and the “earthly” reds (in Hebrew, “adamah” means both
“earth” and “red”) are on the bottom. Neither Rose nor I noticed this when she was making
them; in all ways we are utterly indebted to the incomparable grace of God‘s guidance. Neither of us feels that any of this really has anything to do with us personally. It is all the workof God. The one thing to remember when looking at these stained glass images is that they
are artistic expressions of the innate structure of the Holy Bible. This is the overwhelming
wonder of it all – the structure of Scripture unites with its content to reveal it all as a majestic
Work of Divine Art that now looks like the prophetic prototype of the art God’s people havebeen producing throughout the last two millennia.
54

Chapter 4: For Glory and for Beauty

 The Cross of VictoryO death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and thestrength of sin is the law. But thanks be to God, which giveth us the victory through ourLord Jesus Christ.
1 Corinthians 15:55ff

The Cross of Victory, also known as the “Cross of Triumph” or simply “Cross and Orb,” isvery old. The latter description comes from its origin as an image of the orb of the world surmounted by the cross which began appearing around the eighth century in Christian art andByzantine coins. This, by the way, is a rather obvious contradiction of the already thoroughly
discredited myth 28 that medieval Christians generally believed the world was flat. Many denominational churches use the Victory Cross in their seals, logos, and art. For example, hereis the seal and its explanation from the United Church of Christ: 29
The symbol of the United Church of Christ comprises a crown, cross andorb enclosed within a double oval bearing the name of the church and theprayer of Jesus, "That they may all be one" (John 17:21). It is based on anancient Christian symbol called the "Cross of Victory" or the "Cross Triumphant." The crown symbolizes the sovereignty of Christ. The cross recalls
the suffering of Christ—his arms outstretched on the wood of the cross—for
the salvation of humanity. The orb, divided into three parts, reminds us of
Jesus' command to be his "witnesses in Jerusalem and in all Judea andSamaria and to the ends of the earth" (Acts 1:8). The verse from Scripturereflects our historic commitment to the restoration of unity among the separated churches of Jesus Christ.

A variation of this pattern appears in the seal of the Lutheran Church–Missouri Synod, whichplaces three of the primary Protestant doctrines – Sola Scriptura (Scripture Alone), Sola
Gratia (Grace Alone), and Sole Fide (Faith Alone) – to form an upper semi-circle with thecross moved inside taking the place of the vertical line. Here is their explanation 30:
The official seal of The Lutheran Church–Missouri Synod is aunique blend of symbols and words. In the center is a blue
shield, representing the Christian's faith; a prominent gold cross proclaiming that we preach Jesus
Christ crucified and risen from the dead; Latin words under the cross reading "Jesus Christ is Lord"; three equilateral gold crosses symbolizing the Holy Trinity; three gold stars on the shield standing for the three Christian creeds: the Apostolic, the Nicene and the Athanasian.

 Grape vines fill the bottom white spaces, symbolizing
Christ's words in John 15:5.

As seen in these explanations, the seals were designed to symbolically convey essential
theological truths in color, word, and form. This is a primary human activity; it is how God
made us. It is also the method God exemplified throughout the Bible, where He teaches His
truths through symbols and word pictures. Jesus is called a Lamb, a Door, a Vine, a Star,a Lion. These are all symbols that God Himself chose to reveal the character of His Son. The
Christian Church, led by the same Spirit of God who inspired Scripture, has long followed
55

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
this Divine example by producing theological art, which finds its highest expression in thecalculated iconographic beauty characteristic of the Eastern Orthodox Church.

 The Bible as the Seal of the Living God
That we should be to the praise of his glory, who first trusted in Christ. In whom ye also
trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also afterthat ye believed, ye were sealed with that Holy Spirit of promise.
Ephesians 1:12f

The seals below are from four Protestant theological seminaries. They have three elements
in common; a Circle encompassing the whole, an image of a Book representing the Bible,
and a Cross proclaiming the essence of the Gospel (1 Cor 2:2). Two of them use a Dove tosignify the Holy Spirit (Mat 3:16) who inspired Scripture (1 Pet 1:11), who leads each believer “into all truth” (John 16:13), and who seals us in the faith (Eph 1:13). Two use a Shieldrecalling the “the shield of faith” (Eph 6:16). One uses Alpha Omega to represent both Jesus
Christ (Rev 22:13), the Living Word of God who created everything, and the completeness of
the Bible as God’s Word from beginning to end. One includes the seven-branched Menorah
to represent the perfect and complete Light of God’s Word with its shield following the pattern of the tri-radiant halo except for the extra diagonal dividing the upper left section.

Book, Cross, Shield,
Dove, Tri-radiant Halo

Book, Cross, Dove

Book, Cross,
Alpha Omega

Book, Cross, Crown,
Menorah, Shield

All four of the symbolic elements discussed in Chapter 3 appear in these standard Christianseals. This is why the Divine design of the Bible Wheel is so utterly astounding. These standard Christian symbols exist implicitly in it and spontaneously emerge from it when we donothing but simply “roll up the Bible like a scroll” (pg 16). The Circle describes the overall
form of the Wheel which is the just the Book itself, the Cross shines from its tri-radiantsymmetry, the whole is encompassed and sealed with Aleph Tav corresponding to the Alpha
Omega, and the seven divisions link directly to the seven branches of the Menorah. Christians use these symbols in their seals because they are what God has taught us in His Word.
Each represents a kind of sealing in and of itself so that these standard Christian seals are
made with Biblical symbols that carry within themselves the ideas of sealing and completion.
They are strongly reiterative and self-reflective. This means that God’s design of the Wheel
now looks like the prophetic prototype of all standard Christian seals. In other words, theBible itself is the Seal of the Living God, inside and out (both in content and form)!
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Chapter 4: For Glory and for Beauty
The image on the cover of this book portrays these ideas. The Seal of the living God– the Holy Bible – is represented by the stained glass Bible Wheel set in the center of thestone circle and cross. The symbols engraved around it are the standard Biblical symbols of
the Dove, the Alpha and Omega, and the Book at the base reminding us that the whole symbol emerges from the Bible and the Bible alone. The background is from the façade of theFirst Covenant Church in Seattle Washington, built in 1910. It caught my interest when I noticed the striking variation of the traditional “circle and cross” made with a solid ring withthree arms cut from a single stone set atop a pedestal carved from a distinctly darker stone.
Though I have not been able tofind a statement from the designerof this façade, it seems clear that
he meant to symbolically express
the unity of God by the circle andthe doctrine of the Trinity with thethree arms. In any case, the moment I saw it I knew it would be aperfect setting for the Divine Jewelof the Bible Wheel. It integrates the
traditional “circle and cross” withthe tri-radiant halo by retaining its
elements – a circle with three arms
– only inverting them to point outward rather than inward. The distinct pedestal then emphasizes the tri-radiant circle by setting it apart even as it echoes the traditional four armed cross.
The union of the tri-radiant halo with the four-armed crossis not new to Christianity. It appears, for example, in the Sealof St. Tikhon’s Orthodox Theological Seminary, establishedin 1938. This is a common iconic form of the Greek Orthodox
Church. It differs form those of the Protestants in that it uses
a face to represent the humanity of Christ. The beauty of thisseal is that it sums up what the faith is all about and what we
see when we look at the Bible as a whole and extract its
essential message, which is nothing less than the Light of
God shining in the face of Jesus Christ (2 Cor 4:6). The
Greek Letters above the cross – I~ and C~ – are the firstand last Letters of the words ÆIhso'u~ (Jesus) and Cristo;~ Seal of St. Tikhon’s Orthodox
31(Christ). This way of writing Divine names is very old; it apTheological Seminary
pears in some of the earliest New Testament manuscripts
and even in the Septuagint, the pre-Christian Jewish Greek translation of the Old Testament.
It is a standard element in icons of Christ as seen in both examples given in the last chapter(pgs 33, 39). The three Greek Letters on the arms of the tri-radiant halo spell o wN (Ho On)
meaning He Who Is, the Septuagint’s rendition of “I AM THAT I AM” (Exo 3:14). This iconic
form, therefore, strongly proclaims the Deity of Christ and His Work on the Cross, with thethree arms further reiterating the Doctrine of the Trinity. This is why Christian iconography
57

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
has been called “theology in form and color.”
It is designed to visually represent the fundamental doctrines of the faith. The magnificent mosaic of Christ seated in glory fromthe ceiling of the San Giovanni (St. John’s)
Baptistery in Florence, Italy, made in the thirteenth century, is another premier exampleof this ubiquitous artistic pattern. It was designed to reiteratively display the tri-radiantsymmetry, first in the halo of Christ, andagain in the form of His body within the circleof glory.
Christian tradition, especially in its Greek
Orthodox branch, holds that true religious
icons are the product of Divine inspiration. It
seems impossible to explain the correspondence between these ancient icons of Christ– whose name is called the Word of God –with the geometric form of the Holy Bible inany other way. And besides, what a glory it
is to behold! The power of God's revelation
San Giovanni Baptistery (13th Century Mosaic)
is absolutely overwhelming, filling the soulwith a witness unlike anything ever seen in
the history of the world. Who can but cry "Grace, grace unto it!" (Zechariah 4:7)?
The inherent artistic potential of this Capstone that crowns God's Word has continued tobear abundant fruit, beyond anything I ever could have imagined. In another burst of Divine
inspiration, Rose made a solid silver Bible Wheel medallion set with Sixty-Six Stones to represent the Sixty-Six Books of the Bible, so now the Seal of God – the Holy Bible – is effortlessly displayed as a stunning piece of jewelry. Every day
people comment how beautiful it is without having any ideaof what it actually represents. I pray the day comes soon
when everyone will know what God has done in His Word sothat "the earth shall be filled with the knowledge of the gloryof the LORD, as the waters cover the sea" (Hab 2:14).
The Bible Wheel is, therefore, simultaneously a Seal, aCapstone, a Jeweled Medallion, and a Divine Work of Theological Art. It glorifies God’s Word beyond all measure. Yet
these are only a few of the top-level super-obvious signs of
its Divine design. The Alphabet encompassing the Bible
Wheel is not merely a symbolic seal on the whole. Each Letter has a meaning that is supernaturally integrated withdominant themes interwoven throughout the three Books on
its corresponding Spoke. It is to this infinite depth of Divine
Wisdom we now shall turn.
58

The Bible Wheel Medallion
with 66 Stones set in Silver

Chapter 5: The Bible Sealed from Aleph to Tav
 Spoke 1 – Aleph: The Law, the Prophets, and the Epistles
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is
the knowledge of sin. But now the righteousness of God without the law is manifested, being
witnessed by the law and the prophets; Even the righteousness of God which is by faith ofJesus Christ unto all and upon all them that believe: for there is no difference: For all havesinned, and come short of the glory of God;
Romans 3:20ff (Spoke 1, Cycle 3)

The Divine clarity and supernatural perfection of the detailed design of the Bible Wheel is
nowhere more evident than on the First Spoke, corresponding to Aleph. Early in the morningof May 14, 1999, exactly four years and two days after I drew the first Bible Wheel (pg 23), I
was meditating on the First Spoke and noticed that it holds the First Books of three primarydivisions of Scripture:

Spoke 1 – Aleph: Three Books of Commencement
 Cycle 1, Genesis:

First Book of the LAW

 Cycle 2, Isaiah:

First Book of the PROPHETS Cycle 3, Romans:

First Book of the NT EPISTLES

The conjunction of "the law" and "the prophets”
immediately evoked the frequent self-descriptionof the Bible found in the Bible in passages suchas Romans 3:21 quoted above. This prompted me
to look at the rest of the canonical divisions which
in turn led to the discovery of the Canon Wheel
later that same day (pg 32). It was an utterly astounding experience; I sat awe-struck for a week
thereafter. I had been fruitfully studying the basic
black and white Bible Wheel for years with no particular interest in the large-scale canonical divisions. My focus was on a much finer level of detail. For four full years I was constantly discovering endless correlations of highly specific content
from the three Books on each Spoke with eachother and the meaning of the corresponding
Hebrew Letter. I had no idea that an entirely new level of Divine design – aptly described assevenfold symmetric perfection – lay implicit in its structure. In a single day God opened
my mind to see this glorious new aspect of the unlimited perfection of His Holy Word, thesurface of which was barely touched in the preceding chapters. Our task now is to review theFirst and Last Spokes of this theological tapestry to see how God supernaturally sealed His
entire Word from beginning to end, from Aleph to Tav.
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 Aleph: The Symbol of God, Origins, and First Things
Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first,
and I am the last; and beside me there is no God.
Isaiah 44:6 (Spoke 1, Cycle 2)

As the first of the Letters, Aleph is a natural symbol of first
Aleph KeyWords
things, beginnings, and origins. This is how the Lord Jesus Christ used the First Greek Letter when He said "I am
Aleph: 1st Letter
Alpha ... the beginning ... the first ..." (Rev 22:13, pg 39).
God is the Creator of All and so all things find their origin in
Him. He also is the Sovereign Lord of Creation, and this is
Alluph: Leader
expressed by the closely associated KeyWord alluph (seetable) which denotes a sovereign ruler, master, chief, or
Elohim: God
leader of thousands. Alluph is nearly identical to Aleph; it
differs only in pronunciation (vowel points, pg 19). This is
typical of how KeyWords closely associated with a Letter's
El: God, Mighty
name reveal its symbolic meaning. In the KJV, alluph istranslated as duke, which was the common word denoting a sovereign male ruler in theEuropean social structure dominant at the time of its translation. Others translate it asleader, ruler, or chief. Its greatest density appears on Spoke 1 in Genesis 36 where it isused forty-three times in the lists of the Dukes of Edom. These ideas will be explored in moredetail in the Synopsis (pg 124).

a
¹l,a;
¹Lua'

µyhil¿aÔlae

In its ultimate sense, Aleph is a symbol of God, the Sovereign Ruler of All who should befirst in every heart and who is literally First of All in that He existed before He created anything. The first verse of the Bible amplifies these ideas: “In the beginning God created theheaven and the earth.” The word translated as God is the Aleph KeyWord Elohim, displayedin the third entry in the table. It is based on the root El which denotes a mighty one, and socame to be applied to God as the Almighty. And since Elohim is an Aleph KeyWord (itstarts with Aleph), the First Letter is literally God’s initial. This echoes His declaration that
He is the “Alpha” and adds symbolic depth by linking it to the first Divine Name revealed in
Scripture. Thus we see the symbolic meaning of Aleph is based on its position in the Alphabet, the meaning of its name and associated KeyWords, and God’s use of it (in the form ofAlpha) in the text of Scripture. This exemplifies a few of the primary methods we will use
throughout this book to discern the meaning of each of the Twenty-Two Letters. The wonderof it all is that everything is so simple, plain, and clear. There is no mistaking the essential
meaning of the First Letter. Though a complete understanding of Aleph involves a full review
of its use in the Alphabetic Verses, Hebrew grammar, and elsewhere, the ideas touched
upon above should be sufficient to spark the requisite insight to perceive the Divine wonderthat is the First Spoke of God’s Wheel. Here now is a brief review of the three Books it holds.

 CYCLE 1, GENESIS: The Book of Origins
In the beginning God created the heaven and the earth.

Genesis 1:1 (Spoke 1, Cycle 1)

Little need be said to explain why the Bible begins in Genesis. It is saturated with primary
themes relating to Aleph. Its very name signifies an origin, beginning, or birth. Obviously,
there is no better place to begin the Bible than “In the beginning”. All the fundamental doc60

Chapter 5: The Bible Sealed from Aleph to Tav
trines of Scripture find their root in this Book; the Sovereignty of God, the creation of man(1:26), the origin of sin and the consequent curse of death (3:19), God’s promise of the virgin-born Redeemer (3:15), His election of Abraham (12:2), and the great doctrine of God’s
gift of righteousness through faith (15:6), the latter being the true Genesis of the Gospel
proclaimed with perfect precision in Romans, the third Book on Spoke 1. No author, humanor Divine, could have begun in a more logical, intelligent, or skillful fashion. The great miracleof God is that these ideas, which are based on the symbolic meaning of Aleph, are also
uniquely linked to the other two Books on the First Spoke, as a brief review will quickly show.

 CYCLE 2, ISAIAH: The Romans of the Old Testament
Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creatorof the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.
Isaiah 40:28 (Spoke 1, Cycle 2)

The verse above exemplifies the profound link between Genesis and Isaiah based on the
primary Aleph themes of Creation and the Sovereignty of God. It is one of the principal
hallmarks of the Twenty-Third Book, as seen in these representative verses:
 Thus saith God the LORD, he that created the heavens, and stretched them out; he thatspread forth the earth, and that which cometh out of it:

Isaiah 40:28

 Thus saith the LORD, the Holy One of Israel, and his Maker, …I have made the earth, andcreated man upon it: I, even my hands, have stretched out the heavens, and all their host have
I commanded.
Isaiah 45:11

 For thus saith the LORD that created the heavens; God himself that formed the earth andmade it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the
LORD; and there is none else.
Isaiah 45:18

 Lift up your eyes on high, and behold who hath created these things, that bringeth out their
host by number: he calleth them all by names by the greatness of his might, for that he isstrong in power; not one faileth.
Isaiah 40:26

The revelation of God’s Sovereignty in Isaiah and its relation to Genesis has been noted bymany scholars, such as John D. W. Watts in his Word Biblical Themes: Isaiah: 32
Every student of Hebrew is aware the word ‘create’ in Genesis 1 is a rare word used onlywith God as subject. The highest concentration of uses of that word occurs in Isaiah 40 – 66.
If there should be any fear that Isaiah’s emphasis on God as the owner of Canaan represents
a provincial and limited picture of God, this fact should dispel it. … God is understood in
Isaiah to be the sovereign ruler over all his creation and over Canaan particularly.

Watts’ observation extends to include the Book of Romans which contains the highest frequency of the corresponding Greek word meaning “to create” in the New Testament. When
we calculate the sum of all occurrences on each Spoke, we find that they occur on Spoke 1
nearly ten times above average. We have, therefore, an objective mathematical measure ofthis correlated theme. Graphs of this phenomenon are shown below in the Distribution ofCreation Words on the Wheel (pg 103). Each Spoke shows similar peaks in the distributionof words relating to its primary themes based on the corresponding Hebrew Letter.
It is of utmost importance to remember that Watts, like all scholars cited in this book, provides a completely independent witness to the Divine design of the Bible. He knew nothing of61

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
the Wheel. He did not write his words to support the geometric and alphabetic correlation revealed by the structure of the First Spoke. His comments are based entirely on the content
of Genesis and Isaiah, yet he writes as if he were holding the Bible Wheel in his very hands!
Hubbard’s comments from his Forward to Watts’ book, quoted earlier in the review of theseven canonical divisions (pg 28), are worth repeating here: 33
The Book of Isaiah is the Mount Rushmore of biblical prophecy. Sculpted on its massive
slopes are the major themes of Scripture: who God is, what he has done for his people, andhow he expects us to serve him. ... No other part of the Bible gives us so panoramic a viewof God's handiwork in Israel's history nor such clear prophecies of his lordship over thenations. If Beethoven's nine symphonies loom as landmarks on the horizon of classical music, Isaiah's sixty-six chapters mark the apex of prophetic vision.

Like Watts, Hubbard emphasized the theme of Sovereignty (Lordship) in Isaiah that naturally links it with the meaning of Aleph as Leader. And just as the major themes of Scripture
find their root in Genesis, so their branches spread forth into a full “panoramic” view in Isaiah
which he called the very “apex of prophetic vision.” Similar observations abound throughout
the literature. Both Jews and Christians have recognized Isaiah as the first and greatest of
the prophets since the earliest times. Here is how The New Bible Dictionary states it: 34
From ancient times Isaiah has been considered the greatest of OT prophets. He has beencalled ‘the eagle among the prophets’, ‘the Evangelist of the Old Covenant’, and the like.
His book is not only lofty in style and conception, but rich in spiritual meaning.

Likewise, The Teachers’ Commentary has this to say: 35
To the Jews, Isaiah was the greatest of the prophets. The commentator Karl Delitzsch
called Isaiah the “universal prophet.” Probably no other Old Testament document has been
more deeply studied than the Book of Isaiah. Certainly none has had more books and articles
written about it.

And here is how James Smith put it in his book on the Major Prophets in The Old Testament
Survey Series where he quotes four other commentators: 36
He has been called “the Prince of the Old Testament Prophets” (Copass), “the Saint Paulof the Old Testament” (Robinson) and “the greatest prophet” (Eusebius). Isaiah son ofAmoz was a theologian, reformer, statesman, historian, poet, orator, prince, and patriot. He
was “prophet of the gospel before the Gospel” (Robinson), the fifth evangelist.

Quotes like these could fill a book. Isaiah is truly the supreme Old Testament prophet. His
work is unique in its genre and its preeminence makes its appearance on the First Spoketruly stunning. Just as a dominant wolf is called the Alpha Male, so Isaiah could rightly becalled the Alpha Prophet, or as we would say in Hebrew, the Aleph Prophet. Its placementon Spoke 1, like that of Genesis, is without question optimal. It is exactly where any informed person would have placed it if he or she were consciously designing the Wheel fromwhole cloth, especially in light of its conformation with the self-description of the Old Testament as the Law (beginning with Genesis) and the Prophets (beginning with Isaiah). This isquite a “coincidence” to emerge from simply “rolling up the Bible like a scroll.”
Yet this is but the beginning of wonders. Numerous scholars have also recognized the intimate and profound theological resemblance between Isaiah and Romans and they basetheir observations on primary themes relating to the symbolic meaning of Aleph! Oh! The
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Chapter 5: The Bible Sealed from Aleph to Tav
glory of God’s Wisdom! Praise His name now and forever! Here is how Lewis Sperry Chafer
explained it in an article in the journal of the Dallas Theological Seminary, Bibliotheca Sacra,
written in 1936, fifty-nine years before the revelation of the Wheel: 37
For breadth of divine revelation covered, the Book of Isaiah reminds us of the Epistle to the
Romans. Some have called Isaiah the Paul of the Old Testament. C. S. Robinson goeseven further when he maintains that it “is, perhaps, not too much to say that, if the New Testament were lost, a helpful gospel for sinners’ salvation, available and clear, might be easily
compiled from the chapters Isaiah has written.” Isaiah with Paul [in Romans] shows us in the
beginning of his message the utter depravity, perversity, and helplessness of man, and thenpresents the effectual remedy of God-salvation in Himself. Both are prophets of God
speaking for Him and both are pre-eminently theologians. … [Isaiah] has a most exalted idea
of God in His majesty and sovereignty. It is not too much to say that no writer in the Bible
has a more exalted or clear conception of the greatness of God than had Isaiah.

This quote is typical of the continuous outpouring of revelation that has been my daily breadsince I first discovered the Wheel in 1995. There is really no end to it. Like Watts above,
Chafer wrote as if he had the Bible Wheel right before his eyes. Not only did he note Isaiah’s
exceptional emphasis on the Aleph concept of God’s Sovereignty, but he also commented on
the united thematic river flowing through Isaiah and Romans that originates with the Fall inGenesis. The parallel of the opening passages of these two Books is impossible to miss:Isaiah (Spoke 1, Cycle 2)

Romans (Spoke 1, Cycle 3)[1:2] Hear, O heavens, and give ear,
O earth: for the LORD hath spoken, I
have nourished and brought up children, and they have rebelled against
me. The ox knoweth his owner, and theass his master’s crib: but Israel doth
not know, my people doth not consider.
Ah sinful nation, a people laden withiniquity, a seed of evildoers, childrenthat are corrupters: they have forsaken the LORD, they have provokedthe Holy One of Israel unto anger, they
are gone away backward. Why should
ye be stricken any more? ye will revolt
more and more: the whole head is sick,and the whole heart faint. From the soleof the foot even unto the head there is
no soundness in it; but wounds, andbruises, and putrefying sores: they
have not been closed, neither boundup, neither mollified with ointment.

[1:18] For the wrath of God is revealed fromheaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
Because that which may be known of God is manifest
in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world
are clearly seen, being understood by the things thatare made, even his eternal power and Godhead; sothat they are without excuse: Because that, when theyknew God, they glorified him not as God, neither
were thankful; but became vain in their imaginations,and their foolish heart was darkened. … Wherefore
God also gave them up to uncleanness through thelusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of
God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever.
Amen. And even as they did not like to retain God intheir knowledge, God gave them over to a reprobate
mind … Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; fullof envy, murder, debate, deceit …haters of God …

The thematic flow of Isaiah 1 parallels the first few chapters of Genesis with extreme precision. 38 Its opening “Hear O heavens, and give ear O earth, for the Lord has spoken” heark63

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
ens back to Genesis 1 when “God created the heaven and the earth” by His Word, repeatedly speaking “Let there be...” It then echoes the creation of Adam and Eve of Genesis 2
saying, “I have nourished and brought up children.” It sums up Genesis 3 in the words “andthey have rebelled against me” adding that “Israel doth not know,” thereby reflecting their
original sin of eating from the Tree of the Knowledge of Good and Evil. The parallel passage
in Romans 1-3 gives the universal application of these ideas that were typologically applied
to Israel in Isaiah. And just as these two premier Books begin “in the beginning” with the universal problem of sin, so they conclude with the most explicit and comprehensive proclamation of God’s Way of Salvation to be found in their respective Testaments. Here is how
Herbert Wolf put it in his book Interpreting Isaiah, the Suffering and Glory of the Messiah: 39
The Book of Isaiah, one of the most important and best-loved books in the Bible, is sometimes
called the Gospel of Isaiah because of the good news that characterizes its message. Indeed, no other Old Testament book contains as many references to the Messiah as does
the Book of Isaiah. Its sixty-six chapters contain crucial passages that allude to Christ's incarnation, earthly ministry and atoning death and glorious world-wide rule. ... Isaiah also has
been called the Romans of the Old Testament because like the Book of Romans, it sets
forth God's case against sinners, unveils the wretchedness of the human heart, and reveals
the way of salvation for Israel and the world. Under the hammer blows of Isaiah's message, God calls sinners to repentance and graciously promises forgiveness. It is no accident
that in Romans Paul quoted Isaiah seventeen times - more than any other New Testament author. And, like Romans, Isaiah is a profoundly theological book that deals with anumber of vital doctrines.

To behold Isaiah as the "Romans of the Old Testament" appears, in light of God's Wheel,to be nothing less than the purest prophecy. To see it called the Gospel of Isaiah and its
prophet the Evangelist of the Old Covenant elevates it to the highest level of Biblical significance, the Good News of Jesus Christ being the whole point of all Scripture. This is what
the Bible Wheel is really all about. We are seeing into the Mind of God and perceiving theDivine Thoughts revealed in the fully integrated geometric, thematic, and alphabetic structureof His everlasting Word, established before the foundation of the world.

 CYCLE 3, ROMANS: The Cathedral of the Christian Faith
Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world
began, But now is made manifest, and by the scriptures of the prophets, according to thecommandment of the everlasting God, made known to all nations for the obedience of faith:
To God only wise, be glory through Jesus Christ for ever. Amen.
Romans 16:25ff (Spoke 1, Cycle 3)

If the major themes of Scripture find their root in Genesis and their branch in Isaiah, so theyflower in Romans. Few books, if any, have received accolades quite like this "cathedral of
the Christian faith" as it was called by Frederick Godet. In the introduction to his Commentary on St. Paul's Epistle to the Romans he lists but a few of the prominent Christian leaders
who have recognized the unique significance of the Book of Romans: 40
Coleridge calls the Epistle to the Romans 'the profoundest book in existence.' Chrysostom
had it read to him twice a week. Luther, in his famous preface, says 'This Epistle is the chiefbook of the New Testament, the purest Gospel. It deserves not only to be known word for64Chapter 5: The Bible Sealed from Aleph to Tav
word by every Christian, but to be the subject of his meditation day by day, the daily bread of
his soul.' ... Melanchthon, in order to make it more perfectly his own, copied it twice with his
own hand. It is the book which he expounded most frequently in his lectures. The Reformation
was undoubtedly the work of the Epistle to the Romans, as well as the epistle to the Galatians; and the probability is that every great spiritual revival in the church will be associated as
effect and cause with a deeper understanding of this book.

Reformer John Calvin wrote that “If a man understands Romans he has a sure road open to
him to the understanding of the whole Scripture.” Gleason Archer concurs, saying, "Thereis no more complete compendium of the Christian doctrine in the sixty-six books of the
Bible than the Epistle to the Romans." 41 Likewise, Dr. Lloyd-Jones called it “a colossal andincomparable statement of Christian truth.” 42 Chafer noted this “breadth of divine revelation”
when he said “the Book of Isaiah reminds us of the Epistle to the Romans.” Furthermore,
Paul Achtemeier noted that the Book of Romans, like both Genesis and Isaiah, is marked by
the primary Aleph themes of Creation and the Sovereignty of God: 43
Paul was on fire to preach the good news of the gracious lordship of God expressed in Jesus Christ, and nowhere more so than in Romans. Because God as creator is Lord over thewhole of created reality, reflections on that lordship encompass the full range of humanproblems, and nowhere is that more the case than in Romans.

Just as Isaiah is the Alpha Prophet of the Old Testament, so Romans is the Alpha Epistleof the New. The great miracle of God is that He engraved the correlated preeminence of
these two undisputed doctrinal masterpieces in the geometric Stone of His everlasting Word.

 A Divine Theological Tapestry
And how shall they preach, except they be sent? as it is written, How beautiful are the feet ofthem that preach the gospel of peace, and bring glad tidings of good things! But they havenot all obeyed the gospel. For Isaiah saith, Lord, who hath believed our report? So then faithcometh by hearing, and hearing by the word of God.
Romans 10:15ff (Spoke 1, Cycle 3)

The thematic correlation amongst the three Books on Spoke 1 is astounding to behold. A
quick review of Romans reveals it to be an intricate theological tapestry woven primarily
with threads drawn from Genesis and Isaiah. Barry G. Webb noted a few of the threads from
Isaiah in his book The Message of Isaiah: On Eagles' Wings where he also adds his voice tothe great chorus of scholars who have recognized Isaiah as the “Romans” of the Old Testament: 44
In terms of theological significance, the book of Isaiah is the "Romans" of the Old Testament.
It is here that the threads come together and the big picture of God's purposes for his
people and for his world is most clearly set forth. ... The New Testament moves to its climax
by echoing Isaiah's promise of death conquered, tears wiped away, and new heavens and a
new earth. In fact it was Isaiah who, via the LXX, gave us the term 'gospel' ...

Webb’s assertion that Isaiah ”gave us the term ‘gospel’” is based on passages like Isaiah
52:15 that Paul quoted in Romans 10:15 above. He was speaking of the Greek word
euaggelivzw (evangelidzo), translated as “preach the gospel.” This is the root of the English
word evangelize. In the Greek Septuagint version of Isaiah it first occurs immediately after
the prophecy of John the Baptist (Isa 40:3), rendered as bringest good tidings in the KJV:
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, thatbringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!
Isaiah 40:9 (Spoke 1, Cycle 2)

The Doctrine of the Trinity is evident here in this Old Testament passage. The proclamation“Behold your God!” refers to Jesus Christ, the Divine Shepherd mentioned two verses later(Isa 40:11, see John 10:11). Robinson spoke truly when he called Isaiah “the prophet of thegospel before the Gospel,” and as Wolf noted above, “It is no accident that in Romans Paul
quoted Isaiah seventeen times - more than any other New Testament author.” These quotes
are, in fact, only a hint of the truly profound integration of the Books on the First Spoke. Of
the sixty explicit citations of the Old Testament in Romans, exactly half come from the first
two Books on Spoke 1. Furthermore, Romans is the only Book on Cycle 3 that mentions
Isaiah by name, and he does so five times! (Rom 9:27, 9:29, 10:16, 10:20, 15:12). This isbut one of the many unique links between Isaiah and Romans found in no other New Testament Epistle on Cycle 3.
Moreover, the links between Genesis and Romans are just as profound and inextricable.
It begins with the universal conviction of sin based on the natural revelation of God given increation available to all people cited in parallel with Isaiah 1 above (pg 63). Romans
charges that every person who rejects God is guilty and “without excuse, because that when
they knew God, they glorified him not as God … and changed the truth of God into a lie, andworshipped and served the creature more than the Creator.” This theme culminates in Romans 3 with the declaration that “all have sinned and come short of the glory of God.” Having
thus established the bad news of the universality of our sin and guilt before God, Romans
lays the foundation of the Good News on Abraham’s encounter with God in Genesis:
What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if
Abraham were justified by works, he hath whereof to glory; but not before God. For what saith
the scripture? Abraham believed God, and it was counted unto him for righteousness.
Romans 4:1ff (Spoke 1, Cycle 3)

The highlighted passage is truly the Genesis of the Gospel, revealed in the Book of Origins(Gen 15:6). Romans then continues to draw from Genesis, amplifying this idea and applying
it to all who would come to God through faith:
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all
the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those
things which be not as though they were.
Romans 4:16ff (Spoke 1, Cycle 3)

The verse cited in Romans 4:17 with “as it is written” comes from Genesis 17:4. No otherBook of the Bible quotes this verse. It is unique to Genesis and Romans. This is an example of a KeyLink, defined as a unique word or group of words found only in Books on a single Spoke that exemplifies their common theme. In my decade of study, I have found many
hundreds of such KeyLinks connecting the Books on every Spoke of the Wheel. They are primary witnesses of its Divine design.
The truly stunning KeyLinks involve Alphabetic KeyWords based on the corresponding
Hebrew Letter, as is the case with the KeyLink between Genesis and Romans under discus66

Chapter 5: The Bible Sealed from Aleph to Tav
sion. It is based on three fundamental Aleph KeyWords Av (Father), Avraham, and Emunah (Faith).
The “v” in Av and Avraham represents the soft Bet (b)which is its proper pronunciation in these words (seethe Alphabet Table, pg 22). Christians are familiar
with Av through its Aramaic cognate Abba which isboth transliterated and translated in Romans 8:14:
For as many as are led by the Spirit of God, they are
the sons of God. For ye have not received the spirit of
bondage again to fear; but ye have received the Spiritof adoption, whereby we cry, Abba, Father.

a Aleph KeyWords
ba; Av: Fatherµh;r;b]a' Avraham: Abraham
hn:Wmae Emunah: Faith

The KeyLink is based on the name God gave toSpoke 1 KeyLink
Abraham as a sign that he would be the Father (Av)of the Faith (Emunah), the prototype of the great mulA Father of Many Nations
titude who have been reconciled to God through theFaith of Jesus Christ (see Synopsis, pg 128). We
Genesis 17:4
Romans 4:17
have a Spoke 1 KeyLink based on three principal
Aleph KeyWords which exemplify the central Gospel message that unites the Books ofGenesis and Romans. Again, this reveals how God engraved the meaning of the text on
multiple levels in its geometric structure and integrated it with the symbolic meaning of thecorresponding Hebrew Letter! Has such a wonder ever been imagined, let alone seen?
Yet for all this there is, as always, an ever-deeper wonder being revealed here. The Bible
was given that we might know the Triune God; the Father, the Son, and the Holy Spirit. God
revealed the character and role of each Divine Person in associated Alphabetic KeyWords.
The First Person is denoted by the Aleph KeyWord Av (Father) and the Second Person by
the Bet KeyWord Ben (Son). These ideas will be developed later in the appropriate chapters.
The implications are overwhelming. We have a complete convergence of the meaning of the
Hebrew Letters, the geometric structure of the Wheel and the specific content of the Books
with all of this descending from the Triune nature of the Eternal God! This is, of course,
exactly what we would expect in a Divine revelation given by the Holy Trinity. We alreadysaw a hint of it in the role the Number Three plays in the tri-radiant symmetry of the Canon
Wheel (Sign of Deity) and the number of its Cycles. The more we learn of the structure of the
Bible Wheel, the more we understand it as a blazing synergy of fiery symbols designed by
God Himself to bear the glory of His Self-Revelation. Praise His Name, now and forever!
Yet there is still more to see just on this introductory level. The interweaving of threads
from Genesis continues in Romans 5 which traces the origin of sin and death to “Adam’s
transgression” (Rom 5:14) saying “by one man sin entered into the world, and death by sin;and so death passed upon all men, for that all have sinned” and then linking this to God’s giftof salvation by grace through faith, “which is by one man, Jesus Christ” (Rom 5:15). Finally,
Romans 9 contains a flourish of KeyLinks to Genesis (pg 134) just before shifting to the greatsalvation passages of Isaiah. It is here that we find the ultimate joint proclamation of God’s
Sovereignty in the one of the most profound KeyLinks in the entire Bible:
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

Double Spoke 1 KeyLink
The Sovereignty of God (The Pot and the Potter)
Isaiah (Spoke 1, Cycle 2)

Romans (Spoke 1, Cycle 3)[29:15ff] Woe unto them that seek deep tohide their counsel from the LORD …Surely
your turning of things upside down shall be esteemed as the potter’s clay: for shall the work
say of him that made it, He made me not? orshall the thing framed say of him that framed it,
He had no understanding?

[9:18ff] Therefore hath he mercy on whom hewill have mercy, and whom he will hehardeneth. Thou wilt say then unto me, Why
doth he yet find fault? For who hath resisted
his will? Nay but, O man, who art thou that
repliest against God? Shall the thing
formed say to him that formed it, Why hastthou made me thus? Hath not the potter
power over the clay, of the same lump to makeone vessel unto honour, and another unto dishonour?

[45:9ff] Woe unto him that striveth with his
Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to himthat fashioneth it, What makest thou?

This is a double KeyLink because the verse in Romans is linked to two verses in Isaiah(29:16, 45:9, see Synopsis, pg 127). Remember, this is a Spoke 1 KeyLink displaying the
Aleph theme of God’s Sovereignty that has been universally recognized as dominant inboth Isaiah and Romans. This is the Divine integration of the content with the form of Scripture that utterly astonishes the mind that is able to see what is really going on here.
The passage from Romans concludes the argument that was developed over three chapters (9-11) in answer to the question “Is there unrighteousness with God?” (Rom 9:14). It is
answered by argument in Romans and by declaration in the immediate context of the KeyLink in Isaiah 45:21 where God flatly states “there is no God else beside me; a just God anda Saviour.” The whole chapter of Isaiah 45 profoundly parallels the issues dealt with in Romans 9-11, where also we find the greatest density of quotes from Isaiah. The KeyLink
phrase therefore reveals the common theme and thrust of these two Books. Its appearance
nowhere else in the entire Bible must be understood as the work of God who alone could
have superintended its overall design.
This is the First Spoke of the Wheel – a pillar of fire that enlightens the whole body of
Scripture and bears Eternal Witness of its Divine Design. Entire volumes could be written on
the endless correlations amongst the elements of Spoke 1. In this one section alone we haveseen the independent witness of over nineteen mutually corroborating Biblical scholars –Watts, Hubbard, Smith, Copass, Robinson, Delitzsch, Eusebius, Chafer, Wolf, Godet, Coleridge, Chrysostom, Luther, Melanchthon, Calvin, Archer, Lloyd-Jones, Achtemeier, Webb –spanning nearly the entire history of the Church. And this is but a small sampling of the great
cloud of witnesses who could have been called forth to testify. It is not to their authority I appeal, but only to their witness that they themselves have seen the profound and inextricablelinks between these Books that now are revealed to be geometrically integrated by God.
Such witnesses abound for the entire structure of the Divine Word. This is the great miracleof the Wheel. It has been implicit in the Canon since the day it was sealed and the servantsof God have been writing as if they were following it as a hermeneutical Star Chart in theirtravels through the glorious galaxy of God’s Holy Scripture. What now should we expect
since the inner workings of this Map of Heaven have been explicitly revealed?
68Chapter 5: The Bible Sealed from Aleph to Tav

 Spoke 22 – Tav: Consummation of God’s Plan of the AgesAnd I saw a new heaven and a new earth: for the first heaven and the first earth werepassed away; and there was no more sea. And I John saw the holy city, new Jerusalem,
coming down from God out of heaven, prepared as a bride adorned for her husband. And I
heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and hewill dwell with them, and they shall be his people, and God himself shall be with them, andbe their God.
Revelation 21:1ff (Spoke 22, Cycle 3)With insuperable logic and in perfect harmony with the symbolic meaning of the Last Letter,
the great themes of the whole Bible are consummated on the Last Spoke. As noted in thesection called Sealed with the Sign of the Cross (pg 37), the last Letter Tav (t = †) represents the ideas of Consummation, Completion, Covenant, and Sealing. Rabbinic tradition
calls it the Seal of Creation and the Seal of Truth and the Franciscans say that it represents “the fulfillment of the entire revealed word of God.” It is, therefore, an incomparable
wonder to behold that just as three Books of Commencement align to form the First Spoke,so three Books of Consummation align to form the Last:

Spoke 22 – Tav: Three Books of Consummation
 Cycle 1, SONG OF SONGS: A King receives his Bride. Their Marriage is Consummated.
A Divine Allegory of the loving union of Christ and His Church.

 Cycle 2, ACTS: The Bride of Christ, the Church, is Born at Pentecost and Sealed with
the Holy Spirit of Promise. The Jewish Age is Consummated.

 Cycle 3, REVELATION: Christ the Eternal King receives His Bride the Church. God
dwells with His People. All History is Consummated.

This alignment brings another level of God’s manifold Wisdom into clear focus. In the section
called Aleph and Tav, First and Last (pg 40) we saw that the Lord revealed Himself as “First
and Last” only on the First and Last Spokes.
Now we see that He followed exactly the same
pattern in the themes of the Books on thoseSpokes! Oh! The glory of God’s Word! He designed the entire Bible on multiple levels to give areiterative revelation of His own eternal characteras the Lord of History (AW/ta) and His Plan of
the Ages from its inception in Genesis ( A/a) to its
consummation in Revelation ( W/t). Praise His
name now and forever!
We are now gazing into the very heart of God’s
purpose for all creation, the Holy of Holies of theentire Biblical revelation where we can actually
see the Lord’s ultimate intent displayed in His Map
of Heaven, telling us exactly where we are goingand how to get there. God is love (1 John 4:8)
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bibleand from the beginning He has been working to restore the communion He had with His
people before sin entered the world in Genesis 3. This is what the Bible is all about. EachBook on Spoke 22 shines as star in the Heaven of God’s Word and their threefold union
forms a brilliant constellation that has led many a Christian soul through this world’s stormy
seas with the guiding light of the blessed vision of the glorious consummation of the Divine
Love Story known as the Holy Bible.

 CYCLE 1, THE SONG OF SONGS: Union of Christ and His Church
A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts. My beloved is unto me as a cluster of camphire in the vineyards of Engedi. Behold, thou art fair, mylove; behold, thou art fair; thou hast doves’ eyes. Behold, thou art fair, my beloved, yea,
pleasant: also our bed is green.
Song of Songs 1:13ff (Spoke 22, Cycle 1)

Union with God is the great promise and culminating purpose of the whole Bible. But towhat shall we liken this union? Scripture declares “our God is a consuming fire“(Heb 12:29).
He appeared to Moses in a flame of fire in the burning bush and led Israel through the wilderness by a pillar of fire. He lit the souls of His people with tongues of fire on Pentecost(Acts 2:3) and appeared to the Apostle John with eyes as flames of fire (Rev 1:14). There isabsolutely nothing dispassionate about the God of the Bible. There is no limit to thefiery love He has for our souls as He proved with utter finality in the passion and death of
His Son upon the Cross. In natural terms, the Song of Songs is an unbridled and explicitly
erotic romance between King Solomon and his bride, bursting with shouts of joy and sensual
delight. It declares God’s Love in a way few men or women could fail to appreciate because
it touches, with visceral physical images, the most intense and universal of all our desires –to give and receive love. God chose this imagery to evoke the deepest passions that He
Himself placed in us when He created us “in the image of God … male and female”(Gen 1:27). In the Song of Songs, God reveals Himself as the Lover of our souls and leads
us as our Beloved Shepherd to the “high places” of Scripture through analogy, allegory,
metaphor, and typology, showing us the Royal Road to fulfillment of the first and greatest
commandment, “And thou shalt love the Lord thy God with all thine heart, and with all thy
soul, and with all thy might” (Deut 6:5). This is what we were made for. It should be the consuming passion of our hearts because it is the consummating purpose of our creation.
The form of the title “Song of Songs” expresses its superior excellence as the best of all
songs. Similar constructs are used in such titles as “King of Kings and Lord of Lords” to denote Christ’s supreme sovereignty (Rev 19:16) and “Holy of Holies” to denote the holiest partof the Temple. The latter appears frequently in descriptions of the Divine Song, the earliest
being from the first century when Rabbi Akiva defended its inclusion in the Canon, saying: 45
The entire universe is unworthy of the day on which the Song of Songs was given to Israel.
For all the Writings are holy, but the Song of Songs is the holy of holies.

Eighteen centuries later, Charles Haddon Spurgeon, the “prince of preachers” of nineteenth
century England, used the same language in his sermon “A Bundle of Myrrh” in which he explained that just as a veil blocked entrance to the Temple’s Holy of Holies, so there is a veilover the eyes of all who would approach the Divine Song unprepared, whether through spiritual immaturity or rank unbelief: 46
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Chapter 5: The Bible Sealed from Aleph to Tav
Certain divines [theologians] have doubted the inspiration of Solomon’s Song; others haveconceived it to be nothing more than a specimen of ancient love-songs, and some have been
afraid to preach from it because of its highly poetical character. The true reason for all thisavoidance of one of the most heavenly portions of God’s Word lies in the fact that thespirit of this Song is not easily attained. Its music belongs to the higher spiritual life, and has
no charm in it for unspiritual ears. The Song occupies a sacred enclosure into which none
may enter unprepared. “Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground,” is the warning voice from its secret tabernacles. The historical books I
may compare to the outer courts of the Temple; the Gospels, the Epistles, and the Psalms,
bring us into the holy place or the Court of the priests; but the Song of Solomon is the mostholy place: the holy of holies, before which the veil still hangs to many an untaught believer.
It is not all the saints who can enter here, for they have not yet attained unto the holy confidence of faith, and that exceeding familiarity of love which will permit them to commune inconjugal love with the great Bridegroom.

Since ancient times both Jews and Christians have understood the spiritual maturity required
to properly interpret the Song of Songs, as explained by A. R. Fausset in his entry in A
Commentary, Critical and Explanatory, on the Old and New Testaments: 47
Origen [185-254 AD] and Jerome [347-420 AD] tell us that the Jews forbade it to be read by
any until he was thirty years old. It certainly needs a degree of spiritual maturity to enteraright into the holy mystery of love which it allegorically sets forth. To such as have attained this maturity, of whatever age they be, the Song of Songs is one of the most edifyingof the sacred writings. ... The Song throughout consists of immediate addresses either ofChrist to the soul, or of the soul to Christ. “The experimental knowledge of Christ’s lovelinessand the believer’s love is the best commentary on the whole of this allegorical Song”[Leighton]. Like the curiously wrought Oriental lamps, which do not reveal the beauty of theirtransparent emblems until lighted up within, so the types and allegories of Scripture, “thelantern to our path” (Ps 119:105), need the inner light of the Holy Spirit of Jesus to reveal
their significance.

The Spirit-led blend of allegorical, metaphorical, and typological interpretations of God’s poetic Song is both obvious and correct. It is no accident that this view completely dominatedChristian exegesis throughout most of the Church’s history. Duane Garrett traced its origin tosome of the earliest and most important Jewish and Christian writings in his entry in the New
American Commentary: 48
From early times both Christians and Jews have proposed allegorical interpretations of theSong of Songs. Jews have taken it to be an allegory of the love between Yahweh and Israel,and Christians have regarded it as a song of the love between Christ and the church. … Examples of allegorizing interpretations among the Jews are found in the Mishna, the Talmud,
and the Targum on the book. … The first manifestation of the Christian allegorizing tradition
is in the commentary by Hippolytus of Rome (d. 235), now only partially extant. Jerome,
Augustine, and above all Origen stand in the tradition of interpreting Song of Songs allegorically. Subsequent luminaries in this tradition include Gregory the Great and the Venerable
Bede.

Garret said “above all Origen” because he wrote the first great commentary on it, influencing
all who followed, such as Jerome who had this to say in his Preface to the Song of Songs: 49
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Origen, whilst in his other books he has surpassed all others, has in the Song of Songs surpassed himself. He wrote ten volumes upon it, which amount to almost twenty thousand lines.
… [He writes] so grandly and so freely that it seems to me as if the words were fulfilled in him
which say, “The king has brought me into his bedchamber.” (Song 1:4) It would require a vast
amount of time, of labour, and of money to translate a work so great and of so much meritinto the Latin language. I therefore leave it unattempted …

Ten volumes of twenty thousand lines to comment on the 117 verses of the Song ofSongs? How could this be? Exactly what did Origen see in it? The answer is simple. Origen
saw the full flowering and complete consummation of the essential message of all Scripturein the Song of God! In it, he heard the voice of the Bridegroom, the Living Christ, calling tohim, and in this he was not alone. Hundreds of other Spirit-led commentators and preachersof the Word wrote from exactly the same point of view in the ensuing centuries. In her book
The Voice of My Beloved: The Song of Songs in Western Medieval Christianity, E. Ann Matter noted 50 that it is “the most frequently interpreted book of medieval Christianity” with“nearly one hundred extant commentaries and homilies on the Song of Songs written between the sixth and fifteenth centuries.”
Unfortunately, modern students of the Bible rarely appreciate the preeminence of theSong of Songs in traditional Christian exegesis because the current intellectual fashion denies the very key to its interpretation, leaving it a sealed Book utterly impenetrable to contemporary critical scholarship. “The demise of the allegorical interpretation,” explained Garret, “appears to have left the Song of Songs a theologically impoverished book.” 51 Thoughnaming the correct elements, Garret got them backwards; it is not the Book, but its unenlightened interpreters that are left “theologically impoverished” by their inability to see theconsummate glory of the greatest Song of all Songs. They can not hear the voice of Christ
calling to them, “Arise, my love, my fair one, and come away!” (Song 2:13) They are left to sit
in the dust of this world without any metaphor, allegory, or poetry to carry them to the higher
truths of Holy Scripture.
Fausset provided a fine (and typical) explanation of the traditional Christian understanding of the Canticle of Canticles as it is known from the Latin translations: 52
Canticles sets forth the fullness of the love which joins believers and the Saviour. The
entire economy of salvation, says Harris, aims at restoring to the world the lost spirit of love.
God is love, and Christ is the embodiment of the love of God. As the other books of Scripture present severally their own aspects of divine truth, so Canticles furnishes the believerwith the language of holy love, wherewith his heart can commune with his Lord; and it
portrays the intensity of Christ’s love to him; the affection of love was created in man to be atranscript of the divine love, and the Song clothes the latter in words; were it not for this, weshould be at a loss for language, having the divine warrant, wherewith to express, without
presumption, the fervor of the love between Christ and us. The image of a bride, a bridegroom, and a marriage, to represent this spiritual union, has the sanction of Scripture
throughout; nay, the spiritual union was the original fact in the mind of God, of whichmarriage is the transcript.

It is important to receive Fausset’s insight. Our spiritual union with Christ was the originalidea in the mind of God, the root and foundation of the Divine Institution of Marriage. In
support of his assertions, he cited fourteen passages drawn from both Testaments where72Chapter 5: The Bible Sealed from Aleph to Tav
God presented marriage as a metaphor or analogy of our relationship with Him, including“For thy Maker is thine husband” (Isa 54:5), “Turn, O backsliding children, saith the LORD;
for I am married unto you” (Jer 3:14), “I have espoused you to one husband, that I may
present you as a chaste virgin to Christ” (2 Cor 11:2), and this long passage from Ephesians:
Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
That he might sanctify and cleanse it with the washing of water by the word, That he mightpresent it to himself a glorious church, not having spot, or wrinkle, or any such thing; butthat it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his
flesh, and of his bones. For this cause shall a man leave his father and mother, and shall bejoined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak
concerning Christ and the church.
Ephesians 5:25ff

The last highlighted words sum up the sourceof the difficulties modern critics have with theSong of Songs. Union with God through Christ
is one of the deepest mysteries of the faith;
no insight into it can be found outside a living
relationship with Christ as Saviour and Lord.
Immediately following his citation of Ephesians, Fausset reiterated his insight andcapped it off by citing the three verses from
Revelation shown in the box:
Paul does not go from the marriage relation to
the union of Christ and the Church as if theformer were the first; but comes down from thelatter as the first and best recognized fact onwhich the relation of marriage is based (Rev
19:7; 21:2; 22:17).

Marriage Metaphors in Revelation
 Let us be glad and rejoice, and give
honour to him: for the marriage of theLamb is come, and his wife hath madeherself ready.
Rev 19:7

 And I John saw the holy city, newJerusalem, coming down from God outof heaven, prepared as a bride adorned
for her husband.
Rev 21:2

 And the Spirit and the Bride say, Come.
And let him that heareth say, Come. And
let him that is athirst come.
Rev 22:17

This brings us to the great consummation of God’s Plan of the Ages, and again we are able
to see – with our own eyes – the overwhelming wonder of Divine Wisdom displayed so simply and so gracefully in the structure of the Holy Word. The first and last Books on Spoke 22
mutually enlighten each other. While the individual threads of this Marriage Tapestry are
woven throughout nearly every Book of the Bible, they come together in complete perfection
on the Last Spoke to form an incomparable image of the consummation of God’s whole planof salvation. The alignment of these Books on Spoke 22 is a perpetual miracle;
the Consummation of All History in Revelation is couched in the primary metaphor of
the Song of Songs! Their geometric alignment and alphabetic integration with Tav ignites a
Divine synergy that compounds, compacts, and amplifies the meaning of each element associated with the Last Spoke. We have here another complete convergence of multiple independent components that reiteratively tell the everlasting story of the glorious Love of God.
Yet this is but the beginning of wonders. The true miracle is that none of these observations, except those directly dependent on the Wheel, are new. For centuries, Christians have
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
written about the inextricable interconnections
between the Song of Songs and the Apocalypse (Book of Revelation). In his comment on
the Song's first verse, Fausset wrote that it is a“foretaste on earth of the ‘new song’ to besung in glory,” citing the three verses from
Revelation quoted in the box. Ann Matter, theexpert on medieval interpretations of the Songof Songs quoted above, wrote: 53
It is no historical accident that so many medieval exegetes commented on both the Apocalypse and the Song of Songs.

New Songs in Revelation
 And they sung a new song, saying,Thou art worthy to take the book, andto open the seals thereof: for thou wast
slain, and hast redeemed us to God by
thy blood out of every kindred, andtongue, and people, and nation. Rev 5:9

 And they sung as it were a new song
before the throne, and before the four
beasts, and the elders: and no man could
learn that song but the hundred and forty
and four thousand.
Rev 14:3

 And they sing the song of Moses the
Her book is filled with observations about theservant of God, and the song of theLamb, saying, Great and marvellous are“softening of boundaries between the Apocathy works, Lord God Almighty; just andlypse and Song of Songs” in medieval interpretrue are thy ways, thou King of saints.
tation, the “thematic convergence” of these two
Rev 15:2
Books, and “the connection between the Songof Songs and the Apocalypse as related allegories of the Church.” She wrote that the “Song of Songs and the Apocalypse were thus increasingly read together, as two accounts of the same divine plan” and later explained
how Haimo of Auxerre in the ninth century combined earlier commentaries on the Song ofSongs from the Venerable Bede and Ambrosius Autpertus in his own commentary on the
Apocalypse:
Haimo’s text opened the way for … a series of commentaries which especially stress the understanding of the Song of Songs as the love between Christ and the individual human soul.
This idea became especially current in the twelfth century, but its roots can be seen several
generations earlier, in the increasingly common perception of the relation between theSong of Songs and the Apocalypse. … It is hardly surprising that Haimo, like Akuin, put
together an Apocalypse commentary from the works of Bede and Ambrosius Autpertus; many
medieval exegetes commented on both the Apocalypse and the Song of Songs.

Without a doubt, these two Books are by far the most poetic, symbolic, metaphorical, allegorical, parabolic, typological, and mystical Books in the Bible. Thus Garret wrote: 54
No other book of the Bible (except perhaps Revelation) suffers under so many radically different interpretations as the Song of Songs.

By Divine design, these are the two Books with the broadest range of possible interpretations
because such is the only way to teach the deepest truths of the faith. Like any great poem,
painting, or song, all people will agree on the primary themes and outline but each will havehis or her own rich set of interpretations and unique personal applications. This is how the
Bible comes alive for each believer. For the Christian seeking communion with the Lord, theirwealth of allusion opens the door to the limitless “treasures of wisdom and knowledge” thatare hid in Christ Jesus (Col 2:3). Only when pressed into a limited one-dimensional “thismeans that and only that” type interpretation, are their wings clipped and they fall silent to
the ground.
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Chapter 5: The Bible Sealed from Aleph to Tav
All these ideas, including the geometric structure of the Bible in the form of
the Wheel, come together in this image
from an eleventh century illuminatedmanuscript of the Latin Vulgate called
the "Bible of Alard." This returns us
again to the full integration of Art and
Theology. It is a magnificent work inwhich the initial Letter of the first verseof each Book is written large and brightly
decorated with colorful images, hence
the term illuminated. Scholars callthese Letters "historiated initials." Manysuch initials are adorned only with flowers, animals, or abstract patterns that do
not relate to the theme of its Book. But
in some instances, the shape of the initial Letter lends itself quite naturally toan artistic representation of the Book's
primary theme, as in the present case.

Historiated "O" from the first verse of the Songof Songs in the Bible of Alard (11th Century)

In the Bible of Alard, the initial Letter of the Song of Songs is the "O" of the Latin phrase
OSCVLETVR ME (Let him kiss me). It is drawn much larger than most illuminated Letters, taking up almost the entire width of the text column. The scribe filled the remaining verticalspace with the rest of the first two words. Though it is hard to see in the reproduction, thetwo figures are labeled with the abbreviations XRS (Christus = Christ) and ECCLA (Ecclesia= Church). Christ covers His Bride with His cloak and their cheeks are intimately pressed together at the exact center of the tri-radiant halo so they share the Sign of Deity, suggesting the full presence of Christ in His Church and the fulfillment of God’s promise to make all
believers “partakers in the Divine nature” (2 Pet 1:4). I have little doubt the scribe thought itprovidential the initial “O” naturally accommodated an optimal representation of the unionof Christ with His Bride embracing within an unbroken circle like a wedding ring. This shows
not only how illuminated manuscripts unite form with meaning, but also that such is an essential characteristic of the Wheel. The theme of the Book that closes the circle of Cycle 1
is itself best represented by a closed circle, so that the historiated "O" – produced nine centuries before the revelation of the Wheel – enlightens its whole structure and reveals it to benothing less than a God given illuminated manuscript, fully integrating its content with its
form (pgs 40, 178).
The table on the following page lists a few of the primary thematic correlations between
the Song of Songs and the Apocalypse. The paired verses in the third row form a KeyLink as
discussed in the Synopsis (pg 367). Almost every commentary on the Song of Songs ends
by linking its last verse "Make haste, my beloved" (Song 8:14), with the penultimate verseof Revelation: "Surely I come quickly. Amen. Even so, come Lord Jesus!" (Rev 22:20).
Could there be a more fitting correlated conclusion to these two Books on the Last Spoke of
the Bible Wheel? Even so, come Lord Jesus!
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

Thematic Links between the Song of Songs and Revelation
Songs of Songs (Spoke 22, Cycle 1)

Revelation (Spoke 22, Cycle 3)

1:1 The Song of Songs which is Solomon’s.
Let him kiss me with the kisses of his mouth:
for thy love is better than wine. Because of thesavour of thy good ointments thy name is as
ointment poured forth, therefore do the virgins
love thee. Draw me, we will run after thee:

14:1 A Lamb stood on the mount Zion, andwith him 144,000 having his Father’s namewritten in their foreheads...they sung as it werea new song...no man could learn that song but
the 144,000…they are virgins…which follow
the Lamb whithersoever he goeth.

2:13 Arise, my love, my fair one, and comeaway.

4:1 Come up hither, and I will shew thee
22:17 And the Spirit and the Bride say, Come.

5:2 I sleep, but my heart waketh: it is thevoice of my beloved that knocketh, saying, Open to me, my sister, my love, mydove, my undefiled:[KeyLink, pg 367]

3:20 Behold, I stand at the door, and knock: if
any man hear my voice, and open the door, I
will come in to him, and will sup with him, andhe with me.

4:12 A garden enclosed is my sister, my
spouse; a spring shut up, a fountain sealed.

7:2 And I heard the number of them whichwere sealed: and there were 144,000 sealed

8:6 Set me as a seal upon thine heart, as aseal upon thine arm: for love is strong as
death;

12:11 And they overcame him by the blood of
the Lamb, and by the word of their testimony;and they loved not their lives unto the death.

2:16 My beloved is mine, and I am his:

21:7 He that overcometh shall inherit all things;
and I will be his God, and he shall be my son.

3:11 Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith
his mother crowned him in the day of his
wedding, the day of the gladness of his heart.

19:7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb iscome, and his wife hath made herself ready.

2:17 Until the day break, and the shadows
flee away, turn, my beloved, and be thou like aroe or a young hart upon the mountains of Bether.

21:23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of
God did lighten it, and the Lamb is the lightthereof.

1:7 Tell me, O thou whom my soul loveth,
where thou feedest, where thou makest thy
flock to rest at noon:

7:17 For the Lamb which is in the midst of thethrone shall feed them, and shall lead them
unto living fountains of waters:

4:15 A fountain of gardens, a well of living
waters, and streams from Lebanon.

22:17 And the Spirit and the Bride say, Come.
And let him that heareth say, Come. And let
him that is athirst come. And whosoever will,
let him take the water of life freely.

8:2 drink, yea, drink abundantly, O beloved.
8:14 Make haste, my beloved, and be thoulike to a roe or to a young hart upon the mountains of spices.

22:20 He which testifieth these things saith,
Surely I come quickly. Amen. Even so, come,Lord Jesus.

76Chapter 5: The Bible Sealed from Aleph to Tav

 CYCLE 2, ACTS: Birth of the Church and Consummation of Jewish Age
The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,
Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he shewed himself alive
after his passion by many infallible proofs, being seen of them forty days, and speaking of thethings pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall bebaptized with the Holy Ghost not many days hence.
When they therefore were come together, they asked of him, saying, Lord, wilt thou at thistime restore again the kingdom to Israel? And he said unto them, It is not for you to know
the times or the seasons, which the Father hath put in his own power. But ye shall receive
power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me
both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth.
Acts 1:1ff (Spoke 22, Cycle 2)

The Book of Acts is the last of the Five New Testament History Books. It is the premier Bookof historical consummation second only to the Apocalypse on Cycle 3. Its dominant themeis the express fulfillment of everything declared by "all the prophets from Samuel andthose that follow after, as many as have spoken" (Acts 3:24) in the life, suffering, death andresurrection of the Lord Jesus Christ, His exaltation to His Throne in Heaven, His outpouringof the Holy Spirit and the consequent birth and world-wide expansion of His Church, His
Kingdom on earth that will never end. It is the penultimate historical climax of the wholedrama of redemption that prefigures the final consummation at the end of time in the Apocalypse. It reveals the historical meaning and purpose of the Jewish Age and everything written
in the Old Testament, all of which is summed up in the one and only "name under heaven
given among men, whereby we must be saved" (Acts 4:12) – THE LORD JESUS CHRIST – theName above all names, the Beginning and the End, the Alpha and Omega, the King of Kingsand Lord of Lords who is revealed in all His glory in the Final Book (Rev 19:16).
As is typical of the supreme literary style of Scripture, the opening passage quoted abovelays out the primary themes of the whole Book of Acts. It begins with the "promise of the Father" that came to fruition on the Day of Pentecost:
And when the day of Pentecost was fully come, they were all with one accord in one place.
And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all
the house where they were sitting. And there appeared unto them cloven tongues like as offire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began
to speak with other tongues, as the Spirit gave them utterance. Acts 2:1ff (Spoke 22, Cycle 2)This event transformed common men – including fishermen, a political activist, and a tax collector who were called "ignorant and unlearned" (Acts 4:13) – into powerhouse witnesses of
the Risen Lord of History (AW/ta) who then "turned the world upside down" (Acts 17:6)
with their proclamation of His victory over sin and death and enthronement in heaven "on thethrone of his father David" (Luke 1:32). On the morning of Pentecost, empowered now by theHoly Spirit, Peter preached his first sermon and declared the glorious fulfillment of the multifaceted Promise of the Father of which he had just received so abundantly:
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Therefore being a prophet, and knowing that God had sworn with an oath to him [David],that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his
throne; He seeing this before spake of the resurrection of Christ, that his soul was not left inhell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are
witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For
David is not ascended into the heavens: but he saith himself, The L ORD said unto my Lord, Sit
thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel
know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord andChrist. Now when they heard this, they were pricked in their heart, and said unto Peter and to
the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins,
and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to yourchildren, and to all that are afar off, even as many as the Lord our God shall call.
Acts 2:30ff (Spoke 22, Cycle 2)

The manifold promise included a host of connected events, including the resurrection of
Christ, His ascension to His Throne in Heaven, the forgiveness of sins, and the gift of theHoly Spirit. Has there ever been such a day since? Could anything compare with Pentecost?
It is the birthday of the Church, the Bride of Christ, the day God's Kingdom came to earth!
Peter's audience was a diverse crowd of Jews from all corners of the known world that
had come for the Feast of Pentecost because it was one of the three feasts the Lord hadcommanded all Jews to attend in Jerusalem (Deut 16:16). The Holy Spirit gave them a sign
only the willfully ignorant could deny when He put His Divine Words in the mouths of over
one hundred of His disciples to proclaim the "wonderful works of God" in every language
spoken by the Pentecostal pilgrims. This foreshadowed His guiding Work that fills the rest of
the Book, which has been called the "Acts of the Holy Spirit." Its chapters record the geographical progress of the Gospel, precisely following the sequence Christ revealed in its
opening passage, quoted at the head of this section:
 In Jerusalem (Acts 1-7): All the action of the first seven chapters is set in this city.
 In all Judaea and in Samaria (Acts 8-12): The first verse of the eighth chapter marks
the transition from Jerusalem to Judea and Samaria: "And at that time there was a great
persecution against the church which was at Jerusalem; and they were all scatteredabroad throughout the regions of Judaea and Samaria, except the apostles." This is avaluable lesson of how God uses the actions of evil people to accomplish His good
ends. In effect, God used the persecution to kick the first believers "out of the nest" ofJerusalem to spread the Gospel world-wide.
 Unto the uttermost parts of the earth (Acts 13-28): These remaining chapters record
the dispersion of the Gospel throughout the rest of the known world. The explicit transition to the Gentiles is recorded in Acts 13:46ff: "Then Paul and Barnabas waxed bold,and said, It was necessary that the word of God should first have been spoken to you:but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, weturn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to bea light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth."78

Chapter 5: The Bible Sealed from Aleph to Tav
David Brown explained the relation between the Gospels, Acts, and the Epistles in his entry
on Acts in A commentary, Critical and Explanatory, on the Old and New Testaments:
This book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we
see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forthmuch fruit (John 12:24). There we see Christ purchasing the Church with His own blood: here
we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of
the ancient world – sweeping majestically from Jerusalem to Rome. Nor is this book ofless value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament – presupposing, as they do, the historical circumstances of the parties addressed, and deriving fromthese so much of their freshness, point, and force – would in no respect be what they now
are, and would in a number of places be scarcely intelligible.

The Book of Acts is the capstone of the continuous thematic flow from Genesis throughthe entire Old Testament and Gospels. It is a book of consummation twice told; once in its
record of the actual historical fulfillment of God's Plan for the Jewish Age in the Work of
Christ and subsequent birth of His Church at Pentecost, and again in its didactic recapitulation of the primary events in the entire Biblical history leading up to that consummation. The
extended sermons of Peter (Acts 2-3), Stephen (Acts 7), and Paul (Acts 13) all follow a similar pattern of recapitulating the history of Israel and declaring its fulfillment in Christ. In his
first sermon, Peter explained the outpouring of God's Spirit in terms of an apocalyptic passage from Joel that began with "it shall come to pass in the last days." He concluded withthe fulfillment of the prophecy of the Christ's exaltation to the right hand of God from Psalm
110: "The LORD said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool" (Acts 2:34
Rev 3:21). His second sermon was no less apocalyptic, speaking directly of the restitution of all things at the end of the age (Acts 3:21
Rev 21:5):
But those things, which God before had shewed by the mouth of all his prophets, that Christ
should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may
be blotted out, when the times of refreshing shall come from the presence of the Lord; And heshall send Jesus Christ, which before was preached unto you: Whom the heaven must receive
until the times of restitution of all things, which God hath spoken by the mouth of all
his holy prophets since the world began.
Acts 3:18ff (Spoke 22, Cycle 2)

In his two sermons in the second and third chapters of Acts, Peter cited or alluded to (in thisorder), Joel, Psalms, Samuel, Deuteronomy, and finally, just before closing with the covenant
God made with Abraham that "in thy seed shall all the kindreds of the earth be blessed"(Gen12:3), he summed up the whole Old Testament in one sentence:
Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.
Acts 3:24 (Spoke 22, Cycle 2)

Peter's recapitulation of history was, in keeping with his brash style, somewhat disordered
compared with the sermons of Stephen in Acts 7 and Paul in Acts 13 where they systematically reviewed all history from its beginning in Genesis to its fulfillment in Christ. The tableon the next page lists the Books of the Old Testament they quoted or alluded to in those twochapters. For the most part, both sermons follow the order of the Books of the Bible since79The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

The Book of Acts: Summation of All History from Genesis to its
Fulfillment in Christ in the Gospels
Citation

Stephens’s Sermon (Acts 7)

Paul’s Sermon (Acts 13)

1: Genesis

2 The God of glory appeared unto our father
Abraham [+15 verses retelling Genesis]

17 The God of this people of Israel chose
our fathers

2: Exodus

20 In which time Moses was born [+15verses retelling Exodus].

they dwelt … in the land of Egypt, and withan high arm brought he them out

4: Numbers

36 and in the wilderness [the Hebrew nameof the Fourth Book] forty years

18 And about the time of forty years suffered
he their manners in the wilderness

5: Deuteronomy

37 A prophet shall the Lord your God raise
up unto you of your brethren

6: Joshua

45 with Joshua into the possession of the
Gentiles, whom God drove out before theface of our fathers

19 And when he had destroyed seven nations in the land of Canaan, he divided theirland to them by lot.

7: Judges

20 And after that he gave unto them judges

9: 1 Samuel

until Samuel the prophet … 21 they desireda king: and God gave unto them Saul

10: 2 Samuel

45 unto the days of David

11: 1 Kings

47 But Solomon built him an house

22 he raised up David to be their king*33 as it is also written in the second
psalm, Thou art my Son … *35 also in another psalm, Thou shalt not suffer thine
holy one to see corruption

19: Psalms

23: Isaiah

48 as saith the prophet, Heaven is mythrone, and earth is my footstool

24: Jeremiah

51 Ye stiffnecked and uncircumcised in heart

30: Amos*43 Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan*40 spoken of in the prophets; Behold, ye
despisers, and wonder, and perish: for I
work a work in your days, a work which ye
shall in no wise believe, though a man declare it

35: Habakkuk

40 – 43:
FULFILLMENT
IN C HRISTIN THEGOSPELS*34 I will give you the sure mercies of David.

52 Which of the prophets have not your fathers persecuted? and they have slain themwhich shewed before of the coming of theJust One; of whom ye have been now the
betrayers and murderers: … But he, being
full of the Holy Ghost, looked up stedfastly
into heaven, and saw the glory of God, andJesus standing on the right hand of God,
And said, Behold, I see the heavens opened,
and the Son of man standing on the righthand of God.

80

23 Of [David’s] seed hath God raised unto
Israel a Saviour, Jesus. When John had
first preached before his coming the baptism of repentance … John fulfilled hiscourse … to you is the word of this salvation
sent … they have fulfilled [the prophets] incondemning him … And though they foundno cause of death in him, yet desired they
Pilate that he should be slain. And when
they had fulfilled all that was written ofhim, they took him down from the tree, andlaid him in a sepulcher. But God raised himfrom the dead:Chapter 5: The Bible Sealed from Aleph to Tav
they simply retell its innate historical sequence, highlighting the prominent points relating
to the consummation. Taken together, these two sermons include citations from fourteenBooks of the First Covenant and give a panoramic view of the whole course and purpose of
Jewish history, beginning with their progenitor Abraham. Stephen's sermon is the longest,spanning fifty-two verses of the seventh chapter of Acts. Paul's is about half as long, covering the same ground in twenty-four verses. Of the seventy-six verses in their combined historical review, only five are out of sequence with the canonical order of Books. Those aremarked with an asterisk in the table. The similarity of the two sermons is not surprising giventhat Paul (then Saul) was present at the stoning of Stephen (Acts 8:1) and so almost certainly was in the audience that heard his sermon leading up to his martyrdom. It may wellhave been what lit his fire to persecute the fledgling Church.
Once again we have come full circle, both thematically and geometrically (pg 40). The
Circle of Time and the Circle of the Bible simultaneously close in the Book of Acts withGod coming to dwell in the hearts of His people. The Triune God directed all history to its fulfillment in that day. The Father gave the promise and the Son sent forth the Holy Spirit(Acts 2:33). Time and Eternity met in historical anticipation of the final consummation– the Marriage of the Lamb – revealed in the Apocalypse (Rev 19:7). As Gordon D. Fee
explained, "Salvation is 'eschatological' in the sense that final salvation, which still awaits thebeliever, is already a present reality through Christ and the Spirit." 55 The Church birthed by
the Holy Spirit at Pentecost is "a thoroughly eschatological people who live the life of the
future in the present as they await the consummation" with the Spirit Himself being the "eschatological fulfillment" of God's promises "who both reconstitutes God's people anew andempowers us to live the life of the future in our between-the-times existence – between thetimes of Christ's first and second coming." Fee aptly described this as the "already/not yet"eschatological framework that defines the essential theological core of the apostolic Epistles
which sprung from the fount of Pentecost. And the witness is this: The original disciples ofChrist beheld the "end of the world [age]" (1 Cor 10:11). They knew with certainty that
"God, who at sundry times and in divers manners spake in time past unto the fathers by theprophets, hath in these last days spoken unto us by his Son" (Heb 1:1f). This is why Peter
opened his Pentecost sermon with the apocalyptic/eschatological passage from Joel "it shallcome to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and yoursons and your daughters shall prophesy" (Acts 2:17f). Yet the coming of Christ and the Spirit
was only the beginning of the end. The Church continues to live "between-the-times" awaiting the final consummation. This "already/not yet" end-times tension evokes the cry of the
Bride (the Body of all Believers) that jointly closes the first and last Books on Spoke 22,"Make haste, my beloved!" – "Even so, come Lord Jesus!" (Song 8:14
Rev 22:20).
The coming of the Spirit at Pentecost was the final installment of the "promise of the Father" initiated in the life, death, and resurrection of the Lord Jesus Christ and His exaltation
to "the right hand of God." This is the eschatological heart of the apostolic witness. And justas Scripture declares "Surely the Lord GOD will do nothing, but he revealeth his secret unto
his servants the prophets" (Amos 3:7), so it is that the whole connected sequence of eventsfrom the sacrifice of the Lamb of God on Passover (1 Cor 5:7) to His Resurrection on
Firstfruits (1 Cor 15:20) and the outpouring of the Holy Spirit on Pentecost were all typologically foretold in the plainest possible language in the Seven Feasts of Israel (pg 47):
81

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
 The Promise of Forgiveness of Sins: Sealed by the Death of Christ (Passover) The Promise of Eternal Life: Sealed by the Resurrection of Christ (Firstfruits) The Promise of Eternal Fellowship with God: Sealed by the Holy Spirit (Pentecost)
The true miracle of these prophetic feasts is that God fulfilled them on the exact days they
were being celebrated by the Jews. He ordained the Feast of Passover on Nisan 14 as aperpetual memorial (Exo 12:14) of Israel's deliverance from bondage in Egypt He wrought
through the death of the Passover Lamb. This was the most significant day in the entire prophetic drama of redemption historically enacted with blood, sweat, and countless tears by theJews. Jesus revealed its true significance the night before His Death when He instituted
Bread and Wine as the perpetual memorial of His saving Work on the Cross (1 Cor 11:23ff):
For I have received of the Lord that which also I delivered unto you, That the Lord Jesus thesame night in which he was betrayed took bread: And when he had given thanks, he brake it,and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
After the same manner also he took the cup, when he had supped, saying, This cup is the
new covenant in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as
often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

Passover initiated the seven days of the Feast of Unleavened Bread that began the next day(Nisan 15). It corresponds to the first full day that the sinless Lord Jesus – the Bread of Life –lay buried in the tomb. In general, leaven is a symbol of sin that corrupts, and unlike every
other body ever buried, the unleavened body of the pure and holy Lord Jesus "saw no corruption" (Acts 13:37). The Feast of Firstfruits followed on the first Sunday after Passover, theday the Lord rose from the dead (Mat 28:1). God ordained for this day that the priest to wave
a sheaf, a bundle including both stalk and head called an omer, from the first of the harvest(reshit haqatzir, Lev 23:10) as a representation of the promise of the anticipated harvest andits dedication to the Lord. The New Testament explicitly declares it to be a type, or preimage, of the resurrection of the Lord Jesus, saying "But now is Christ risen from the dead,and become the firstfruits of them that slept" (1 Cor 15:20).
Pentecost, also known as the Feast of Harvest (Hag HaQatzir, Exo 23:16), completed
the cycle of Spring Feasts that began with Passover. It commemorates the fulfilled promiseof harvest affirmed at Firstfruits. Its agricultural setting gave rise to one its primary typological overtones, the harvest of souls into the Kingdom of God. Jesus used this metaphor when
He sent out the Seventy saying "The harvest truly is great, but the labourers are few: pray ye
therefore the Lord of the harvest, that he would send forth labourers into his harvest" (Luke10:2), and again as a metaphor of the gathering of all souls belonging to God into His Kingdom at the end of time in His parable of the Harvest where He flatly states "the harvest is
the end of the world" (Mat 13:39). This figure appears again in the Book of Consummation
when the Angel is commanded to "reap; for the harvest of the earth is ripe" (Rev 14:15).
These images are fundamentally eschatological; just as the end of the Jewish age and the"already/not yet" fulfillment of the Father's promise came in the Book of Acts, so the final
consummation comes in Revelation. The correspondence continues; the end of the Jewish
age coincided with the beginning of the Church age, just as the end of this age will initiate
entrance into God's Eternal Kingdom (Rev 21:1). In the Bible, an End (Tav) always leads to a
new Beginning (Aleph). Death died in the resurrection of Jesus Christ (Rom 6:9). Hallelujah!
82Chapter 5: The Bible Sealed from Aleph to Tav
The Five New Testament History Books span
the fulfillment of these prophetic feasts and connect them as a unit. The first four Books, theGospels, record the fulfillment of the first three
feasts in the death, burial, and resurrection of
the Lord Jesus. The fifth Book, Acts, records thefulfillment of Pentecost. God connected it to theprevious feasts by setting its date as the day after completion of seven sabbaths (a week ofweeks) from the Day of Firstfruits. It was on thefiftieth day (50 = 7 x 7 + 1) and so in Greek wascalled Pentecost, meaning fiftieth. God used
this Pentecostal pattern on a higher scale when
He ordained every fiftieth year as the Year of
Jubilee when a trumpet would sound and everyone would "proclaim liberty throughout all theland unto all the inhabitants thereof" (Lev 25:10).
This adds to the fullness of the already supersaturated symbolism of Pentecost, for "where
the Spirit of the Lord is, there is liberty" (2 Cor
3:17). Pentecost is the Jubilee of God's Spirit!

The Number Seven in God's Designof the Jewish Religious Calendar
7 + 0 07th Day: SABBATH
07th Month: Trumpets, Day of
Atonement, Tabernacles
07th Year: Sabbatical Year

7 + 1 08th Day: Circumcision
08th Day: Holy Convocation(End of Tabernacles)

7 + 7 + 0 14th Day: Passover
7 + 7 + 1 15th Day: Unleavened Bread
15th Day: Tabernacles begins

7 x 7 + 1 50th Day: PENTECOST
50th Year: JUBILEE

The whole structure of the Jewish religious calendar is based on interplay of the Numbers
One and Seven. Two main events, the Spring Feast of Unleavened Bread in the first month(1) and the Fall Feast of Tabernacles in the seventh (7), start on the fifteenth day (7 + 7 + 1)
and continue for seven days (7). They are exactly six months apart, to the day, and so arediametrically opposed on the circle of the year and again we behold the perfect symmetry of
the Law of the Lord. The end of the whole cycle is marked by a "holy convocation" on theeighth day (7 + 1) after Tabernacles (Lev 23:36). This all follows the basic covenantal pattern of 7 + 1 seen in the law of circumcision (Gen 17:10) where entrance into God's Covenant occurs on the eighth (= 7 + 1) day. This returns us, of course, to the first day of theweek (and of Creation) on a higher level. New beginnings! The Octave! The Number Eighttherefore came to be a symbol of entrance into the New Covenant as seen, for example in
the octagonal baptismal fonts common in Christian Churches since ancient times.
Yet for all this we have only begun to fathom the endless wonder of God's glorious Planof the Ages. The fulfillment of the feasts is the apex of a host of prophecies centered on the
New Covenant, most notably Jeremiah 31:31ff:
Behold, the days come, saith the LORD, that I will make a new covenant with the house of
Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which mycovenant they broke, although I was a husband unto them, saith the LORD: But this shallbe the covenant that I will make with the house of Israel; After those days, saith the LORD, I
will put my law in their inward parts, and write it in their hearts; and will be their God, andthey shall be my people. And they shall teach no more every man his neighbour, and every
man his brother, saying, Know the LORD: for they shall all know me, from the least of them

83The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

The covenant "they broke" was the covenant God made at Sinai when He gave the Ten
Commandments in Exodus (Spoke 2, Cycle 1). As an aside, its alignment with the New
Covenant promised in Jeremiah (Spoke 2, Cycle 2) forms a profound Spoke 2 thematic link
Jer 31:31ff) based on the fundamental Bet KeyWord b'rit (covenant,(Exo 20:1ff
pg 143). Paul explained the relation between these two Covenants in terms of the Work of
the Holy Spirit who writes God's Law on the hearts of all His saints (2 Cor 3:2ff):
Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye aremanifestly declared to be the epistle of Christ ministered by us, written not with ink, but with
the Spirit of the living God; not in tables of stone [like the Ten Commandments], but infleshy tables of the heart [as promised in Jeremiah]. And such trust have we through Christ
toward God ... who also hath made us able ministers of the new covenant; not of the Letter,but of the spirit: for the Letter killeth, but the spirit giveth life.

This is the promise of the Father fulfilled at Pentecost. Jeremiah's marriage metaphor – "I
was a husband unto them" – exemplifies the covenantal essence of marriage based entirely on promise and faith. God used similar language in Hosea's prophecy of the New
Covenant (Hos 2:18ff):
And in that day will I make a covenant ... And I will betroth thee unto me for ever; yea, I
will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in
mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.

In both Jeremiah and Hosea God promised that we would "know the Lord," which Christ defined as the key to eternal life (John 17:3). This amplifies the marriage metaphor, for when acouple consummates their marriage they are said to "know" each other. This is its "Biblicalsense," as when Adam knew Eve and she conceived (Gen 4:1). Thus Adam used the covenantal word cleave (davaq) when God presented him his wife Eve, saying a man shall"cleave to his wife" just as we are commanded to love the Lord and cleave unto him all thedays of our lives (Deut 30:20). Unfortunately, space prohibits even a cursory glance, letalone an exegesis, of all the Scriptures touching on the Marriage Covenant as a symbol ofGod's relation with His People and how He wove these threads into a bridal tapestry of unparalleled beauty on the Twenty-Second Spoke. Such could easily fill a large book.
In sum, the Day of Pentecost, the defining event of Acts, was the birthday of the
Church, the Bride of Christ. She is revealed
allegorically in the Song of Songs (Cycle 1),
seen rising to her place in history in Acts
(Cycle 2) where she occupies herself with
the Work of God while anxiously awaiting
the consummation of her Eternal Marriage
to her Bridegroom prophesied in the Book
of Revelation (Cycle 3). This is the consummation of God's Plan of the Ages. †The Spirit and the Bride on Spoke 22
CYCLE 1
SONG OF SONGSCYCLE 2ACTS

CYCLE 3REVELATION84

The Bride presented in Metaphor, Allegory and Typology
The Spirit seals the Bride.
The Church is born in History
The Spirit and the Bride say"Come!"

Chapter 5: The Bible Sealed from Aleph to Tav

 CYCLE 3, REVELATION: Christ Receives His Bride, Consummation of All History
And he that sat upon the throne said, Behold, I make all things new. And he said unto me,
Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha andOmega, the beginning and the end. I will give unto him that is athirst of the fountain of thewater of life freely. He that overcometh shall inherit all things; and I will be his God, and heshall be my son.
Revelation 21:5f (Spoke 22, Cycle 3)

Revelation is the ultimate Book of Consummation. It simultaneously closes the thematic andgeometric circles of the Bible even as it seals the whole with a Sevenfold Seal of Perfection (see The Bible Sealed with Seven Seals, pg 50). But as it closes, so it opens in thesense indicated by its name – ajpokavluyi" (apocalupsis) – denoting an unveiling, uncovering, or revelation. Opening and closing, beginning and ending are united in the Apocalypse
where God declares "It is done" even as His previous proclamation "Behold, I make all thingsnew" still rings in the Throne Room of heaven. Everything in the Last Book centers on its firstwords, THE REVELATION OF JESUS CHRIST. He is the true purpose and central character of the
all Scripture, and so it is with absolute perfection of design that all Scripture closes with the
opening of heaven and the revelation of the King of Kings and Lord of Lords (Rev 19:16).
Such is the Wisdom of God.
Revelation is the supreme Book of Signs andSymbols. Its 404 verses contain at least 400 allusions to elements drawn from the first sixty-five Booksof the Bible. W. Graham Scroggie, in his excellent
synopsis of the whole Bible, The Unfolding Drama of
Redemption, filled six pages of fine print listing 280
references to the events, persons, types, symbols,
and metaphors found in just the Thirty-Nine Books of
the Old Testament. The table gives a tiny sample
from Cycle 1, space prohibits listing them all. Revelation is truly a Divine symphony of Biblical symbols.
Its melody is the Song of the Beloved, the Lord
Jesus Christ. A thousand harmonics ring from its
every note, evoking memories of all that God hastaught us along the long, long road of the history of
the world. It is a true Paradise for all who love to
meditate in the Holy Word, unifying everything revealed in the Sixty-Six Books. It is the ultimate demonstration of the multifaceted Wisdom of God; aninexhaustible treasure house that unlocks the true
vision of the whole Bible as the revelation of theLord of History (AW/ta). By Divine design, it suggests worlds within worlds of manifold interpretations,which is how God evokes a response from the highest
faculties of our souls. Nothing less would suffice for
the Vision from Eternity held within its finite pages.
85

Sample of the Symphony of
Biblical Symbols in Revelation
SourceRev

Reference

Gen 2:9

2:7

Tree of LifeGen 3:1

12:9

Serpent

Gen 49:9

5:5

Lion of JudahExo 12:5

5:6

Lamb of God

Exo 15:1

15:3

Song of Moses

Exo 32:32

3:5

Book of Life

Lev 16:12

8:3

Incense and Altar

Num 25:1

2:14

BalaamDeut 4:2

22:18

God's Wordunchanged

Josh 6:4

8:2

Seven Trumpets

1Kg 22:19

4:2

The Lord upon
His Throne

1Kg 7:50

11:1

Temple of God

2Kg 1:10

20:9

Fire from HeavenJob 2:1

12:9

Satan

Ps 17:15

22:4

The Face of God

Song 5:1

19:7

THE BRIDEThe Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
We began this journey into the unified geometric heart of God's Word with the surprisingly
simple act of "rolling up the Bible like a scroll" on a spindle Wheel of Twenty-Two Spokes,
corresponding to the Twenty-Two Letters of the Hebrew Alphabet (A View from a Higher Dimension, pg 23). This led immediately to a host of "unanticipated correlations" such as thesynergistic compounding and compacting of the four archetypal symbols – the Circle, theCross, the Alphabet, and the Number Seven – in its large-scale structure, aptly described assevenfold symmetric perfection (pg 52). Chapter 4 reviewed its relation to the prophetic
theological art of traditional Christian iconography and its ultimate significance as the very
Seal of God bearing the Sign of Deity in the form of the tri-radiant cruciform halo generated
by the distribution of the seven canonical divisions on its three Cycles. The first part of thischapter reviewed the integration of the primary themes of the Books on the First and Last
Spokes with the symbolic meanings of Aleph (Commencement) and Tav (Consummation). It
is, therefore, an incomparable wonder, having come full circle after traversing such a vast
domain, to find the first words of Christ in the Last Book returning us again to the alphabetic origin of the Wheel of God's Word:
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which
was, and which is to come, the Almighty.
Revelation 1:8 (Spoke 22, Cycle 3)This title identifies Christ as the Living Word of God (AW/ta) who created all things, as itis written later in the same Book, "his name is called the Word of God" (Rev 19:13, see Aleph
and Tav, First and Last, pg 39). It is a Divine Title, revealed by God Himself, and it seals the
Bible on multiple reiterative levels; first as a natural symbol of wholeness and completeness,second as a symbol of Eternity, and third as a symbol of the Word, with all these overtones
being combined, compacted, pressed down, and shaken together into the ultimate symbol of
the Complete Perfection of the Eternal Word of God. It is revealed only in the Apocalypse,
and so the Last Book seals the linear sequence of the Sixty-Six Books with the declaration "Itis done. I am the Alpha and Omega." Its Hebrew form – Aleph Tav – likewise seals the circular matrix of Sixty-Six Books and combines with the bilateral symmetry of the Canon
Wheel, thereby "rightly dividing the word of truth" (2 Tim 2:15, pg 246) between the First andLast Spokes (pg 33).
This Seal of God's Word – AW/ta – is itself a Divine Title not dissimilar to His eternal memorial name I AM THAT I AM (Exo 3:14). But it is morethan just a title, and the Letters Aleph and Tav are more than mere symbols– they combine to form a number of Hebrew words that reveal the true nature and origin of the Bible Wheel, chief amongst them being tao (ōt) which
carries the meanings listed in the table. This word appears nearly a hundred times in the Old Testament, first in the fourfold description of the purpose of the heavenly lights made on the Fourth Day (Spoke 4, pg 169):
And God said, Let there be lights in the firmament of the heaven to divide theday from the night; and let them be for signs (ōt), and for seasons, and fordays, and years:

It next appears in Genesis 4 when God placed a mark (ōt) on Cain to protect him from being slain. God used it a third time when He established His
Covenant with Noah, symbolized by the rainbow (Gen 9:12f)
86

Meanings oftao (ōt) Sign Signature Mark Token Miracle Proof WarningChapter 5: The Bible Sealed from Aleph to Tav
And God said, This is the sign (ōt) of the covenant which I make between me and you andevery living creature that is with you, for perpetual generations: I do set my bow in the cloud,and it shall be for a sign (ōt) of a covenant between me and the earth.

It appears a fourth time when God made His Covenant with Abraham (Gen 17:10f):
This is my covenant, which ye shall keep, between me and you and thy seed after thee;
Every man child among you shall be circumcised. And ye shall circumcise the flesh of yourforeskin; and it shall be a sign (ōt) of the covenant betwixt me and you.

This word is deeply associated with God's covenants and His miraculous saving acts. The
blood of the Passover Lamb was the sign that protected the Israel from death (Exo 12:13),
God gave Moses miraculous proofs that He had sent him (Exo 4:5), and He freed them from
Egypt with "great signs and wonders" (Deut 6:22). And of utmost significance, this is theword that God chose when He gave the prophecy of the miraculous birth of His Son whobears the Sign of Eternity (AW/ta) in Isaiah 7:14:
Therefore the Lord himself shall give you a sign (ōt); Behold, a virgin shall conceive, andbear a son, and shall call his name Immanuel.

Immanuel, God with us! This brings us to the heart of the Gospel which, like the Bible thatdeclares it, is encompassed by the Letters Aleph (Beginnings/God) and Tav (Consummation/Cross). The very word for a miracle is itself a miracle that coherently derives its meaningfrom the symbolic power of its Letters: tao (ōt) = A Sign (t) from God (a)! The Lord engraved this symbol in the Capstone of His Holy Word. It governs its entire structure even as
it proclaims a host of Divine Signs with distinct yet harmonious voices. It produces a symbolic symphony declaring the Eternal Nature of God, His Authorship of Scripture, its Perfection from Aleph to Tav, and its own self-reflective meaning as a Divine Sign. If you are not
dizzy yet, it probably means you need to slow down and meditate on what has been said.
How is it possible that human language could even express these ideas? They touch thehighest heavens and yet remain as simple as ABC, 123. We are gazing into the absolute perfection of the Infinite Intelligence of Almighty God! Yet there is more; the Sign of God (tao)also proclaims the essential core of the Gospel, the greatest miracle of all time (John 3:16):a

For God [ ] so loved the world, that he gave his only begotten Son [on the Cross, † =that whosoever believeth in him should not perish, but have everlasting life.

t]

Jesus Himself used the word sign when He prophesied His death upon the Cross (Mat12:39f):
But he answered and said unto them, An evil and adulterous generation seeketh after a sign;and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas wasthree days and three nights in the whale’s belly; so shall the Son of man be three days andthree nights in the heart of the earth.

Here sign is from the Greek shmei`on (semeion), whence Semiotics, the science of signs
and symbols. It is used for tao (ōt) in Greek translations of the Old Testament. This returns
us to the opening (and defining) passage of the Apocalypse where God used its related verb:
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things
which must shortly come to pass; and he sent and signified (semaino) it by his angel unto
his servant John:
Revelation 1:1 (Spoke 22, Cycle 3)

87

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
This brings us full circle yet again. The Last Book on the Last Spoke declares itself to be aBook of Signs, using the Greek word that specifically corresponds to tao. It then reveals its
Divine Author by the Greek title AW that also specifically corresponds to tao. And all of this isexactly what we would expect in a Divine Book specifically designed upon tao!
When God joined Aleph to Tav and sealed His Circle of Revelation, a kind of nuclear fusion occurred that unified the whole and ignited it into a blazing synergistic sun of fiery symbols. In a literal nuclear fusion, physical elements such as hydrogen, helium, and so forth arebrought into close proximity by the sun's powerful gravitational field. This forces them to interact in ways otherwise impossible, fusing new elements from the originals even as it generates the Light of the World. In the same way, the Bible Wheel brings together three primary elements (Books) on each Spoke and catalyzes their interaction with the corresponding
Hebrew Letter. This Divine Fire produces a ceaseless conflagration of new insights into theHoly Word. Indeed, from the moment of its ignition we saw the very Sign of Deity shining
from its sevenfold symmetric perfection. New and wondrous insights continued to effortlessly
burst forth, culminating in the discovery of God's Divine Title – AW/ta – reiteratively engraved on multiple levels in its structure so that that Wheel declares from within itself, by itsvery nature, that it is a miraculous Sign from God (ōt)! The Divine Unity of this revelation
makes it self-reflective, self-descriptive and self-authenticating. It bears its own proof(ōt) in the structure of its body, and all of this, from beginning to end, is based on nothing
less than the very Signature of God (AW/ta) that He Himself revealed in the Final Book.
This one word – tao – reveals the full Divine integration of the Hebrew Alphabet, the Hebrew Language, the Bible Wheel, and the Gospel message. It is all one! When God closed
the circle of the Bible, He fused Aleph with Tav and brought forth its sevenfold symmetricperfection. And just as the Capstone Signature (AW/ta), signifying the alphabetic core of
the Wheel, is explicitly revealed in the Last Book, so also is its sevenfold Seal of Perfection
there revealed in the symbol of a book sealed with seven seals:
And I saw in the right hand of him that sat on the throne a book written within and on thebackside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice,
Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor inearth, neither under the earth, was able to open the book, neither to look thereon. And I wept
much, because no man was found worthy to open and to read the book, neither to lookthereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of
Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals
thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the
midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes,
which are the seven Spirits of God sent forth into all the earth. And he came and took thebook out of the right hand of him that sat upon the throne.
Revelation 5:1ff

This passage played a central role in the design of the presentation in the book you hold inyour hands. I had been struggling for some time to find an introduction to the Wheel thatwould make it intuitively obvious I had not "done anything" myself to produce the pattern.
The solution came when my wife Rose was meditating on Revelation 5 and noticed a footnote that said the "book" was probably a scroll. The Lord quickened her imagination, andshe saw the Bible "roll up like a scroll" in her mind's eye. This is the origin of the metaphor
that has proven so fruitful (pg 16). It also is a key to the Capstone Prophecies (pg 391).
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Chapter 5: The Bible Sealed from Aleph to Tav
We have yet to exhaust the manifold meaning of Aleph and Tav. As mentioned above,
they combine to form other words that relate to the structure of the Wheel. The mostcommon, tae (et), is a derivative of tao (ōt) that functions as a grammatical sign to mark thedirect object of a verb. It first appears at the exact center of the seven words of Genesis 1:1
where it marks heaven as the direct object of God's first creative act:
7

6

5

4

3

2

1

År,a;h; taewÒ µyIm'V;h' tae µyhil¿aÔ ar;B;tyviareB]ha'aretzv'etha'shamayimetElohimbara

Bereshith

the earthand -the heaven-GodcreatedIn the beginning

As a grammatical marker, et is peculiar to Hebrew and so is not translated. It appears again
as the sixth word to mark the earth as the other direct object of God's creative act. There it isprefixed with the Sixth Letter w (Vav) which is how the conjunctive "and" is written in Hebrew(pg 197). A closely related meaning of et is to mark out words for special emphasis with the
implication that the essence or totality of the thing is in view. This is common knowledge
amongst both Christian and Jewish commentators, as noted by Adam Clarke (1826 AD): 56
The word eth, which is generally considered as a particle is often understood by the rabbins
in a much more extensive sense. "The particle," says Aben Ezra, "signifies the substance ofthe thing." The like definition is given by Kimchi in his Book of Roots. "This particle," says Mr.
Ainsworth, "having the first and last letters of the Hebrew alphabet in it, is supposed to comprise the sum and substance of all things."

This rabbinic tradition interprets Genesis 1:1 as "In the beginning God created et – Aleph
Tav, the Essence of Everything – that is, the heaven and the earth." This further cohereswith its etymology, as Ernest Klein explained in his Comprehensive Etymological Dictionaryof the Hebrew Language where he traced it back to the ultimate root meaning of tao (ōt) as"a noun in the sense of 'being, essence, existence'." This means that the Seal of God's
Word (AW/ta) carries the idea of essential existence. The closing passage of the story ofcreation exemplifies this meaning (Gen 1:31f):
And God saw everything (et-kol) that he had made, and, behold, it wasvery good. And the evening and the morning were the sixth day. Thus theheavens and the earth were finished (kalah), and all the host of them.

The phrase lk;Atae (et-kol) is formed by combining tae (et) with lk; (kol),
the standard Hebrew word meaning the whole or all. It is spelt with thesame consonants (vowel points were not added until the 10th century) as
ōt-kol, the sign of everything, which coheres, of course, with the precise topic of the passage. This then reveals the true essence of the alphabetic core of God's Word. Following the arrow from the center of the
figure eight, we pass through the Letters Aleph Tav Kaph Lamed, and see that et-kol isformed by symmetrically interweaving these two diametrically opposed words on the Alphabetic Circle. This means that the Sign of Everything is symmetrically spelt out in thedefining alphabetic core of the Wheel, which amplifies yet again its power as a symbol of
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
the all-encompassing Word of God. This is the never-ending wonder of the Theological Art
that God has so skillfully engraved in His Capstone.
This then leads directly back to the primary Spoke 22
Kaph KeyWords
theme of the consummation of God's Plan of the Ages. In theverse above, God used the Kaph KeyWord kol in conjunction
with its cognate kalah which means to complete, to finish, toKol: The Wholebring to an end. Except for vowel points, this word is identicalto kallah which denotes a bride or spouse. This is the Divine
Kalah: Complete,
Mystery of the Hebrew language; God based the word for a
Finishbride on the idea of completion to prefigure the ultimate purpose of all creation, as it is written "and they two shall be one
Kallah: Spouse,
flesh, this is a great mystery: but I speak concerning Christ
Bride
and the church" (Eph 5:32f, pg 73). Note that Kaph is diametrically opposed to Tav on the Wheel (pg 277). And precisely as we would expect, the word
kallah appears frequently in the Songs of Songs, specifically in the passages leading up to
the point when the Beloved and His Bride consummate their marriage, which is marked by
the phrase "I am come into my garden":

K

lK;

hl;K;
hL;K'

Come with me from Lebanon, my spouse (kallah), with me from Lebanon: look from the topof Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of theleopards. Thou hast ravished my heart, my sister, my spouse (kallah); thou hast ravished
my heart with one of thine eyes, with one chain of thy neck. How fair is thy love, my sister,
my spouse (kallah)! how much better is thy love than wine! and the smell of thine ointments
than all spices! Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy
tongue; and the smell of thy garments is like the smell of Lebanon. A garden inclosed is mysister, my spouse (kallah); a spring shut up, a fountain sealed. Thy plants are an orchard of
pomegranates, with pleasant fruits; camphire, with spikenard, Spikenard and saffron; calamus
and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices: A
fountain of gardens, a well of living waters, and streams from Lebanon. Awake, O north wind;and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits. I am come into my garden, my sister, my spouse (kallah): I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink
abundantly, O beloved.
Song of Songs 4:8ff (Spoke 22, Cycle 1)

Without knowledge of the Gospel, the phrase "my sister, my spouse" might seem a bit "offkey" in this most Holy of all Songs. But in light of the Biblical typology of Christ as both ourBrother (Heb 2:11) and our Husband (2 Cor 11:2), it sings in perfect harmony with the rest of
the Scriptural symphony. This is the consummation of God's Plan for the Ages (Rev 19:7f):
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come,and his wife hath made herself ready. And to her was granted that she should be arrayed infine linen, clean and white: for the fine linen is the righteousness of saints. And he saith untome, Write, Blessed are they which are called unto the marriage supper of the Lamb. And hesaith unto me, These are the true sayings of God.

Yes, let us rejoice! Let us sing praises unto our Father who "hid these things from the wiseand prudent, and has revealed them unto babes" (Luke 10:21). Praise His Holy Name now
and forever! Make haste, my beloved! Come Lord Jesus! (Song 8:14
Rev 22:20)
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Chapter 5: The Bible Sealed from Aleph to Tav

THE BIBLE SEALED FROM ALEPH TO TAVat

Spoke 1 – Aleph

Spoke 22 – Tav

Three Books of Commencement

Three Books of Consummation

CYCLE 1
GENESIS: First Book of the Law

SONG OF SONGS: Last Book of Wisdom

Themes: Creation; Origin of Universe, Life, Man,
Sin; Election of Abraham; Genesis of the Gospel ofRighteousness by Faith.

Themes: A natural King receives his Bride andconsummates his marriage. This is a Type, anAnalogy, a Metaphor of Christ and His Church.

Key Verses: 1:1 In the beginning God created …
15:6 And he believed in the Lord and it wascounted unto him as righteousness.
17:4 I have made thee a father of many nations.

Key Verses: 8:6 Set me as a seal upon thine heart
7:11 Come, my beloved
2:16 My beloved is mine, and I am his.
8:14 Make haste, my beloved!

CYCLE 2ISAIAH: First Book of the Prophets

ACTS: Last Book of NT History

Themes: God’s Sovereignty, Creation, Election of
Abraham, God our Father, Justification, Gospel ofRighteousness through faith, The Passion of Christ

Themes: God seals His Bride the Church at Pentecost. Consummation of the Jewish age and birthof the Church. Summation of History from Genesis
to its fulfillment in Christ in the Gospels.

Key Verses: 40:28 The everlasting God, theLORD, the Creator of the ends of the earth
51:2 Look unto Abraham your father … for I called
him alone ...
59:20 The Redeemer shall come to Zion
53:11 by his knowledge shall my righteous servant
justify many; for he shall bear their iniquities.
45:17 Israel shall be saved with an everlasting …
63:16 Thou, O LORD, art our father …

Key Verses: 2:1 when Pentecost had fully come ..
3:18 But those things, which God before had
shewed by the mouth of all his prophets, that
Christ should suffer, he hath so fulfilled.
3:21 until the times of restitution of all things,
which God hath spoken by the mouth of all his holyprophets since the world began
15:18 Known unto God are all his works from the
beginning of the world.

CYCLE 3ROMANS: First Book of NT Epistles

REVELATION: Last Book of the Bible

Themes: Chief Book of the NT, reaching back to
Genesis, the Fall, righteousness through faith (Father Abraham). Justification, Cites Isaiah 17 times.

Themes: Christ receives His Bride the Church, andthe purpose of all creation is consummated. Entrance into eternity with God.

Key Verses: 1:20 For the invisible things of himfrom the creation of the world are clearly seen
4:3 Abraham believed God, and it was counted
unto him for righteousness.
4:17 I have made thee a father of many nations
3:26 that he might be just, and the justifier ...
11:27 And so all Israel shall be saved …

Key Verses: 7:2 The seal of the living God
5:1 a book ... sealed with seven seals.
19:7 The marriage of the Lamb is come, and hiswife hath made herself ready.
21:3 Behold, the tabernacle of God is with men,and he will dwell with them
21:6 IT IS FINISHED!

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

Adaptation of Christ Pantocrator fromthe Church of Hagia Sophia (1260 AD)

For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for
Jesus’ sake. For God, who commanded the light to shine out of darkness, hath shined in ourhearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
But we have this treasure in earthen vessels, that the excellency of the power may be of God,and not of us.
2 Corinthians 4:5ff

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Chapter 6: Divine Design of the Twenty-Two Spokes
 Word Distributions: The God of Infinite DetailAre not five sparrows sold for two farthings, and not one of them is forgotten before God? But
even the very hairs of your head are all numbered. Fear not therefore: ye are of morevalue than many sparrows.
Luke 12:6f

The Bible is a sacred tapestry of Divine Words woven by God into a portrait of His Son, Jesus Christ our Lord, the Saviour of the World. Threads of every color are distributed throughout its fabric, with each rising to prominence here and falling into obscurity there under
threads of a different color. From the very beginning, Christians have been tracing thesethreads throughout Scripture to discern this portrait, which is, in fact, nothing less than thevery Image of God shining in the glorious face of the Lord Jesus Christ (2 Cor 4:6).
God's Word is unique amongst all other books because the image woven from its words isboth historical and prophetical. It is simply impossible to maintain that the detailed fulfillmentof the types and shadows established in the Old Testament, such as Christ's death and resurrection and the outpouring of the Holy Spirit in relation to the Feasts of the Lord (pg 83),
was nothing but a happenstance of history. There are too many independent and delightfully
intelligent converging lines to allow for that possibility. The intended image is as clear as
daylight and was established centuries before its fulfillment. Tracing out the infinite detail of
this Divine Image is one of the greatest joys of Bible study, for "this is life eternal, that theymight know thee the only true God, and Jesus Christ, whom thou hast sent" (John 17:3).
The miracle of God's Wheel is that it transforms the metaphor of the Bible as "an image
woven in a tapestry of words" into a literal description of its supernatural design (pg 42).
Chapter 3 reviewed the Divine synergy of the four symbols – the Circle, the Cross, the Alphabet, and the Number Seven – that were "pressed down, and shaken together" in its geometric structure. Chapter 4 explored its nature as a Divine Seal and work of Theological Art.
The upshot of those chapters was that God has united the content of His Word with its
geometric form. The distribution of the threads – themes expressed with words – in God's
tapestry forms a self-coherent visual image that exemplifies, amplifies, and reiterates themeaning of the words that form it! It is the ultimate illuminated manuscript (pg 75). A primeexample was seen in the restriction of God's Self-Revelation as "First and Last" on the First
and Last Spokes (pg 40) and the amplification of this pattern in the themes of the corresponding Books (Commencement and Consummation). Similar distributions characterize theentire structure of the Wheel, from the large-scale sevenfold symmetric perfection generated by the seven canonical divisions down to the exact placement of individual Books.

 Distinctive Word Distributions in the Seven Canonical Divisions
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them thatare weaned from the milk, and drawn from the breasts. For precept must be upon precept,
precept upon precept; line upon line, line upon line; here a little, and there a little: Isa 28:10f

The seven canonical divisions are the basis of the sevenfold symmetric perfection of the93The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Canon Wheel (pg 32). Each division is characterized by specific words that expressly cohere with its traditional name. This is a strong witness of the objective validity of the canonical divisions since they would be discernable by their characteristic word distributions even if
we had not received them from the early Church. As you scroll over these graphs, you will
see the dominant thematic patterns sequentially unfold. It forms a simple outline of the ebb
and flow of the Everlasting Story.

 Division 1: The Law (Torah)
And when Abram was ninety years old andnine, the LORD appeared to Abram, and said
unto him, I am the Almighty God; walk before
me, and be thou perfect. And I will make mycovenant between me and thee, and will multiply thee exceedingly.
Genesis 17:1f

Jews and Christians have always known thefirst Five Books as a unit that goes by various
names such as the Torah, the Pentateuch,and the Five Books of Moses. It is also known
as the "Book of the Covenant" because it records the first covenants God made with Noah(Gen 6:18), Abraham (Gen 17:1), and all Israel(Exo 19:5). The word "covenant" itself is distributed fairly broadly throughout all seven divisions, but the phrase "my covenant" as spoken by the Lord directly to Noah, Abraham,Moses, and the children of Israel distinguishes
the Torah where it occurs 26 times (48%). It
appears in each of the first Five Books, withthe maximum in Genesis. The Torah is also
clearly distinguished by the words "statute"and "ordinance" characteristic of the Old
Covenant established in therein.

 Division 2: Old Testament History
Now after the death of Moses the servant of
the LORD it came to pass, that the LORD
spake unto Joshua the son of Nun, Joshua 1:1

Precisely as one would expect, the continuous
narrative of the Historical Books is naturally
distinguished by the phrase "it came to pass."
It appears between 13 and 40 times in each of
the Twelve Old Testament History Books except Ruth (3x), 1 Chr (9x) and Ezra where,
oddly enough, it is absent. The second great94

Chapter 6: Divine Design of the Twenty-Two Spokes
est concentration appears in the Torah. The
third maximum appears, again as expected, in
the Five NT History Books. There are no occurrences in the Epistles, so the phrase "itcame to pass" clearly distinguishes between
the two primary divisions of the New Testament.
Another intriguing distribution is found in
the Divine Title "Lord God of Israel" whichappears almost exclusively in the Twelve OTHistory Books. The distribution is quite uniform
throughout most of this division. It occurs between six and twenty-one times in all but fourBooks, and is missing only in Nehemiah and Esther, the latter being expected because of its
unique design as a demonstration of God's Providence when He is acting from behind thescenes (Esther means hidden, pg 307). Of particular interest is that this distribution distinguishes this division even from the Torah which shares its historical character. There is amystery as to why this title appears so frequently in the historical record but rarely in theprophets who were writing at that same time.

 Division 3: Wisdom Books
The proverbs of Solomon the son of David,
king of Israel; To know wisdom and instruction; to perceive the words of understanding;
Proverbs 1:1f

Again, in precise agreement with what wewould expect, the Five Wisdom Books are distinguished by their unique emphasis on theword "wisdom." Of its 234 occurrences in the
KJV, 113 appear in this division. It is missing
only in the Song of Songs. The distribution
within this division is also instructive. Of its
113 hits, the maximum of 54 (48%) occurs inProverbs at the exact midpoint of these Five
Books. It aligns on the Wheel with the Book ofLuke, which uses the word "wisdom" morethan the other Gospels and also contains themost parables (proverbs). This is the basis ofmany links on Spoke 20 between Proverbs
and Luke discussed in the Synopsis (pg 339).
The Five Wisdom Books are also distinguished by the frequent us of the word "understanding" which is often paired with wisdom,
as in the verse quoted above.
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 Divisions 4 and 5: Major and Minor Prophets
And many nations shall be joined to the LORD
in that day, and shall be my people: and I will
dwell in the midst of thee, and thou shalt knowthat the LORD of hosts hath sent me unto thee.
Zechariah 2:11

The Prophets, both Major and Minor, speakfrequently of the things the Lord was or is yet
to do in the future, so they are distinguishedby the frequent use of the phrase "in that day."Though this does set apart the Seventeen Prophetic Books from the other five divisions, itdoes not differentiate between the Major andMinor Prophets. The distribution is dominant in
Isaiah (43x) in the Major Prophets and Zechariah (20x) in the Minor. It appears in all but fiveof the Seventeen Books of Prophecy. It contrasts well with the phrase "it came to pass"characteristic of the Seventeen Books of History.
A similar phrase, "the day of the Lord," alsocharacterizes these paired divisions. It is fairly
uniform throughout all Seventeen Prophetic
Books, appearing in four of the Major and sixof the Minor Prophets. The graph looks like it
distinguishes between them only because thephrase is particularly frequent in two of the latter (Joel and Zechariah). I present these distributions here because they clearly distinguish the Prophets in terms that naturally illustrate their character. There are other word distributions that distinguish between the two, butspace prohibits a detailed review at this time.

 Division 6: New Testament History
Now all this was done, that it might be fulfilled
which was spoken of the Lord by the prophet,saying,Matthew 1:23

The Five New Testament History Books
record the fulfillment of all the prophecies of
the Old Testament concerning the First
Advent of Christ, and so they are naturally
characterized by the word "fulfilled." Itappears in all Five Books of this division, withthe frequency in each being Mat (16x), Mark(4x), Luke (8x), John (11x), Acts (9x). Not
every occurrence of the word "fulfilled" in the96Chapter 6: Divine Design of the Twenty-Two Spokes
Bible refers to fulfilled prophecy, but most do and so it is a good "rough marker" of the Sixth
Canonical Division. A more detailed analysis would yield essentially the same results.

 Division 7: New Testament Epistles
For by grace are ye saved through faith; andthat not of yourselves: it is the gift of God: Notof works, lest any man should boast. Eph 2:8f

And now we come to the ultimate message of
all Scripture, the essence of the Gospel declared in a single word: grace. This word ischaracteristic of the entire seventh division, in
perfect correspondence to the spiritual meaning of the Seventh Day Sabbath that prefigured the rest we have in Christ through grace(pg 49). It appears in all but two of the TwentyTwo Epistles. As would be expected, the word
faith generates an almost identical distribution.

 From Large-Scale Symmetry to Correlated Fine-Structure
Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Evenso every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A
good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every
tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by theirfruits ye shall know them.
Matthew 7:16ff

Perhaps the greatest single witness to the incomparable value of the Bible Wheel is the continuous, effortless, and overflowing abundance of fruitful insight it yields into the Holy Word.
Scarce has been the day in the last decade since I discovered it in 1995 (pg 23) when I havenot sat stunned at the revelation of some new wonder. It seems not to matter where I look in
Scripture or what commentary I read (whether written by a skeptic or a believer), everythingis alive and bursting with shouts of acclamation for what God has done in His Holy Word. A
typical example is the day I wandered into the Evangel Bookstore in Seattle Washington and"chanced" to pick up H. A. Ironside's 1909 commentary on the Minor Prophets and read: 57
There are six books of the Old Testament that may be read together most profitably. I refer toEzra, Nehemiah, and Esther, of the historical part of the Bible, coupled with the prophetic
messages of Haggai, Zechariah, and Malachi.

I immediately recognized that these six Books are aligned on three consecutive Spokes. As
displayed on the next page, they span Spokes 15, 16, and 17 on the first two Cycles. Though
I had already discovered many links between them, I had yet to realize the depth of their historical and thematic coherence. Ironside's observation sparked my interest and as I researched it I found J. Sidlow Baxter's massive six-volume survey of the entire Bible called
Exploring the Book where he closely examined the perfect symmetry of the Old Testament
displayed in the table on page 28. Of all the authors I have read, Baxter came closest to dis97

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
covering the pattern of the Wheel. He began by noting that the first two divisions – the Five
Books of the Torah and the Twelve Historical Books – naturally cohere under the generalcategory of historical so that "the first stretch of our Old Testament consists of seventeen
historical books, falling in a natural sub-division of five and twelve." He then noted that the
Major and Minor Prophets fall under the general category of prophetical and stated, in complete agreement with Ironside, that: 58
It should always be born in mind that the last three of the seventeen prophetical books (Haggai, Zechariah, Malachi) should be read with the last three of the seventeen historical books(Ezra, Nehemiah, Esther), for in both cases the three books are post-exilic.

The exile Baxter spoke of here is the Babylonian Exile that lasted seventy years. It ended
with the repatriation of Jerusalem and the rebuilding of the Temple, as prophesied in Haggai
and Zechariah and recorded historically in Ezra and Nehemiah. It forms a natural subdivision in both the historical and prophetical portions of the Old Testament. Baxter explained
this relation in more detail, emphasizing the precise numerical correspondence between
these portions of Scripture: 59
Moreover, as the last twelve of the seventeen historical books further sub-divide themselves
into nine and three, the first nine being pre-exilic, and the remaining three (Ezra, Nehemiah,
Esther) being post-exilic, so is it with these twelve minor prophets, i.e. the first nine are all
pre-exilic, while the remaining three (Haggai, Zechariah, Malachi) are post-exilic; and these
two terminal trios, the last three historical books and the last three prophetical, have areciprocal correspondence with each other.

Baxter's "reciprocal correspondence" manifests as periodic radial symmetry on the Wheel,with all the subdivisions aligning on the same sets of Spokes. The first Seventeen Books on
the first two Cycles are divided in exactly the same way into groups of
5 and 12 with the latter further subdivided into groups of 9 and 3. The
words around the Wheel describe thecorrelated content of the divisions on
the first two Cycles, highlighted ingrey. We have, therefore, thirty-four
Books aligned on seventeen Spokes
coherently subdivided into threepaired sets of 5, 9, and 3 Books, andall of this was recognized by well accomplished Biblical commentators
decades before the revelation of the
Wheel. This highly detailed substructure will now open our eyes unto an
entirely new array of "unanticipatedcorrelations" generated by the "surprisingly simple act" of rolling up the
Bible like a scroll.
98Chapter 6: Divine Design of the Twenty-Two Spokes

 A Triplet of Triplets
Two are better than one; because they have a good reward for their labour. For if they fall, theone will lift up his fellow: but woe to him that is alone when he falleth; for he hath not anotherto help him up. Again, if two lie together, then they have heat: but how can one be warm
alone? And if one prevail against him, two shall withstand him; and a threefold cord is not
quickly broken.
Ecclesiastes 4:9ff

The really amazing thing about the symmetry of the first two Cycles is that three of its dividing lines extend into the Third Cycle, marking two primary subdivisions of the Epistles.
Consider first the paired triplets of post-exilic History and post-exilic Minor Prophets. They
span Spokes 15 – 17 on Cycle 1 and Cycle 2. They align with the Epistles written by Jamesand Peter on Cycle 3. These three Epistles are distinct from all the others in that they alone
are addressed to those "scattered abroad": James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scatteredabroad, greeting.

James 1:1 (Spoke 15, Cycle 3)

 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia,
Cappadocia, Asia, and Bithynia,

1 Peter 1:1 (Spoke 16, Cycle 3)

Peter concluded his first Letter with reference to Babylon, saying "The church that is at
Babylon, elected together with you, saluteth you" (1 Pet 5:13). We know his second Letter
was addressed to the same group as his first because he mentioned his previous communication to them, "This second epistle, beloved, I now write unto you" (2 Pet 3:1). Thus thethree epistles spanning Spokes 15 – 17 on Cycle 3 are aptly described as "Epistles to the
Scattered." This coheres with the primary theme of the Babylonian Exile – when God
scattered Israel out of the Holy Land because of their incorrigible sin – that punctuates thefirst and second Cycles between the 14th and 15th Spokes. We have therefore a "triplet of
triplets" – nine Books with correlated themes – aligned on Spokes 15, 16, and 17:

A Triplet of Triplets

Spoke 15 Spoke 16

Spoke 17

Cycle 3: Epistles to the ScatteredJames

1 Peter

2 Peter

Cycle 2: Post-Exilic Minor Prophets

Haggai

Zechariah

Malachi

Cycle 1: Post-Exilic OT History

Ezra

Nehemiah

Esther

A close examination of this table reveals a highly detailed correlated fine-structure involving a host of unique links amongst these geometrically aligned Books. This testifies to thecareful and precise Divine design of both the specific content of each individual Book andits exact placement in the order of the Canon. These links and their relations to the corresponding Hebrew Letters are traced out in extreme detail in Part II, The Synopsis of theTwenty-Two Spokes. For now we need only a few examples to get the basic idea of what isgoing on here. One of the most obvious links is between Haggai and Ezra 4:24ff:
Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia. Then the prophets, Haggai the prophet, andZechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem in

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
the name of the God of Israel, even unto them. Then rose up Zerubbabel the son of Shealtiel,
and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem:
and with them were the prophets of God helping them.
Ezra 4:24ff (Spoke 15, Cycle 1)

This passage contains the first mention of the Prophet Haggai in the Bible. The theme of rebuilding of the Temple and the time of Haggai's appearance – the second year of Darius –are identical to what we find in the opening passage of the Book of his prophecy:
In the second year of Darius the king, in the sixth month, in the first day of the month, camethe word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governorof Judah, and to Joshua the son of Josedech, the high priest, saying, Thus speaketh the
LORD of hosts, saying, This people say, The time is not come, the time that the LORD’S
house should be built.
Haggai 1:1ff (Spoke 15, Cycle 2)

The correlation between these Books is much more detailed than what might be assumed bytheir mere classification as "post-exilic." Haggai and Zechariah were the prophets during thehistorical era recorded by Ezra and Nehemiah. They prophesied in support of the people'slabors to rebuild the Temple after returning from the Babylonian Exile. And now we can see
the fearful symmetry of the Holy Word. There is one and only one other verse in all Scripture, outside his own Book, that mentions the Prophet Haggai – Ezra 6:14 – where he andZechariah are again presented in the same order as their Books in the Canon:
And the elders of the Jews builded, and they prospered through the prophesying of Haggai
the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to
the commandment of the God of Israel, and according to the commandment of Cyrus, andDarius, and Artaxerxes king of Persia.
Ezra 6:14f (Spoke 15, Cycle 1)

The Prophet Haggai appears only on Spoke 15; twice in
Spoke 15 KeyLink
Ezra on Cycle 1 and throughout the Book bearing his nameon Cycle 2. This is the definition of a KeyLink – a unique
The Prophet Haggai
word, set of words, or theme that is found only in Books
geometrically correlated on the Wheel. We encountered a
Ezra 5:1
Haggai 1:1
similar KeyLink based on the Aleph KeyWords Av (Father),Abraham, and Emunah (Faith) in the review of Spoke 1 (pg 67). As I stated then, so now I
repeat; I have discovered many hundreds of KeyLinks like these that stitch together thewhole structure of the Bible Wheel. It is as overwhelming wonder to behold. Discoveries likethis have been my daily bread for nearly a decade.

 Mutual Corroboration of Scripture and Tradition
Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether
by word, or our epistle.
2 Thessalonians 2:15ff

Turning now to the second set of Books on Cycle 3 grouped together by extending three ofthe dividing lines from the first two Cycles, we come to the first Fourteen Epistles, spanning
Romans to Hebrews. Many Christians are surprised to learn that modern scholarship disputes the Pauline authorship of some of these, even those that open with the words like
"Paul, an apostle of Jesus Christ." Such speculations can be safely ignored by Christians
who receive the Bible as the Word of God. For us, there is only one Epistle of uncertain authorship – Hebrews – since it does not have an opening salutation or any verse that unambi100

Chapter 6: Divine Design of the Twenty-Two Spokes
guously identifies the mortal through whom God spoke. But is its writer really unknown? Not
in the eyes of the two main branches of the Church – East (Greek Orthodox) and West (Roman Catholic) – who receive it as a genuine Epistle of Paul, as did the second and third century writers Clement of Alexandria and Origin. 60 Neither was it uncertain in the eyes of theProtestant Reformers who wrote its superscription "The Epistle of Paul the Apostle to theHebrews" in the King James Bible, a position Wiersbe has shown to be strongly supported
from Scripture alone. 61 It is here that we discover an amazing mutual corroboration of thisancient Christian tradition with the newly revealed structure of the Wheel. The reception of
Hebrews as a Pauline Epistle leads directly to another perfectly symmetric substructurethat fully integrates with everything seen in the preceding pages:

Correlated Fine-Structure of Spokes 1 – 17
Cycle

Spokes 1 – 14

Spokes 15 – 173

14 Pauline Epistles (Romans – Hebrews)

3 Epistles to the Scattered(James – 2 Peter)

2

5 Major Prophets(Isaiah – Daniel)

9 Pre-Exilic Minor Prophets(Hosea – Zephaniah)

3 Post-Exilic Minor Prophets(Haggai – Malachi)

1

5 Torah(Genesis – Deut)

9 Pre-Exilic OT History(Joshua – 2 Chronicles)

3 Post-Exilic OT History(Ezra – Esther)

We have here a mutual corroboration of multiplied witnesses. If we take the highly detailed symmetry of the Bible Wheel as a given, then we should expect the Fourteen Epistles
to cohere with the pattern, thereby confirming the tradition of Pauline authorship of Hebrews.
If, on the other hand, we take the tradition as a given, then it immediately manifests as yet
another substructure that fits perfectly with the rest of the pattern. The validity of either one
supports the validity of the other. Mathematically inclined readers may enjoy trying to calculate the probability that a structure like this could happen by chance. The answer is, ofcourse, very close to zero. A general approach to this question is discussed on my website. 62
We also find an unexpected echo of this pattern in the plain text of Scripture. As reviewed above, the Babylonian Exile divides the Wheel between Spokes 14 and 15 on the first
two Cycles, and when this line is extended into the third Cycle it divides between the Fourteen Pauline Epistles and the three "Epistles to the Scattered." The Babylonian Exile andthe Number Fourteen jointly punctuate the Wheel and the pattern extends across all three
Cycles. The amazing thing is that an identical pattern governs Matthew's genealogy ofChrist, with its three divisions punctuated in exactly the same way (Mat 1:17):
So all the generations from Abraham to David are fourteen generations; andfrom David until the carrying away into Babylon are fourteen generations; andfrom the carrying away into Babylon unto Christ are fourteen generations.

This correlation evokes a mystical sense of the whole Bible as the “book of the generation[literally genesis] of Jesus Christ" (Mat 1:1). He is the Living Word of God who created allthings. The Written Word is analogous to Him because it is His Self-Revelation. This ampli101

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
fies the traditional Christian understanding Martin Luther so clearly articulated in his famous
dictum that "the entire Scripture deals only with Christ everywhere." 63 It is precisely what weshould expect from a genuine revelation given by the Lord of History (AW/ta). He is thefount and fulfillment of all Scripture. Everything in the Written Word centers on the Living
Word, from the creation He wrought in Genesis (A/a) to His unveiling in Revelation (W/t).

 Zerubbabel and the Correlated Fine-Structure of the Capstone
Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts. Who art
thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth
the headstone thereof with shoutings, crying, Grace, grace unto it.
Zechariah 4:6f

The correlated fine-structure seen in
the "triplet of triplets" and the Haggai
KeyLink continues to compound withever increasing density as we dig
deeper into these Books. Haggai's
prophecy was directed to Zerubbabel
and Joshua, the leaders of the project
to rebuild the Temple of the Lord. God
also spoke to these two men through
Zechariah, the prophet that follows
Haggai in the canonical order. The
particularly powerful words He gave to
Zerubbabel are quoted above.
Just as Ezra and Nehemiah record
the history of Zerubbabel on Cycle 1,
so Haggai and Zechariah record theprophecy to Zerubbabel on Cycle 2.
And now Zerubbabel himself shallbring forth one of the most amazing
properties of God's everlasting Capstone. The top graph shows the distribution of his name throughout the
Sixty-Six Books. The horizontal x-axis,
ranging from 1 to 66, represents theBooks of the Bible and the verticaly-axis represents the total number ofoccurrences, or 'hits', found in eachBook. The two largest spikes correspond to the Books of Ezra and Haggai, which are separated by exactly 22 Books in theCanon. Ezra is the 15th Book, Haggai is the 37th, and 15 + 22 = 37. This is why they are on
the same Spoke of the Wheel.
The name "Zerubbabel" appears twenty-five times in the Bible. Listed in descending or102

Chapter 6: Divine Design of the Twenty-Two Spokes
der, the frequency is: Haggai (7x), Ezra (6x), Zechariah (4x), and Nehemiah (3x). These fourBooks span Spokes 15 and 16 on the first two Cycles. The remaining five occurrences arefrom genealogies of 1 Chronicles (2x), Matthew (2x) and Luke (1x). The second graph shows
the same data plotted against the Twenty-Two Spokes, with hits from different Cycles
marked with bars colored black (Cycle 1) and grey (Cycle 2). There are no hits on Cycle 3.
This results in two dominant spikes on Spokes 15 and 16 which contain 80% of all references to Zerubbabel. It gives a visual representation of the correlated themes in the fourBooks spanning the 15th and 16th Spokes on the first two Cycles. This demonstrates that thegeometric structure of the Wheel is a mathematically measurable property arising from theDivine integration of its form with its content. Such thematic correlations appear throughout
Scripture, as in the distribution of creation words which we shall presently review.

 Distribution of Creation Words on the Wheel
Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth
open, and let them bring forth salvation, and let righteousness spring up together; I the LORD
have created (bara) it.
Isaiah 45:8 (Spoke 1, Cycle 2)

The Greek and Hebrew words for God’s act of creation yield
Creation Verbs
one of the clearest word distributions displaying the Divine
design of the Bible Wheel. In the review of Spoke 1 (pg 61),
Bara (Hebrew)
Watts was quoted as saying that “Every student of Hebrew isaware the word ‘create’ in Genesis 1 is a rare word used onlywith God as subject. The highest concentration of uses ofktivzw Ktidzo (Greek)that word occurs in Isaiah 40 – 66.” He was speaking of bara,which is translated as created in the quote of Isaiah 45:8 above. When this verse was rendered into Greek in the Septuagint, bara was translated as ktidzo, the standard Greek word
used throughout the New Testament for the idea of creation.

ar:b;

The graph displays the distributionof these two "creation words" throughout the Sixty-Six Books of the Bible. 64
The search resulted in a total of 90
hits, with an average of about 1.4 (=90/66) hits per Book. The most notablefeature of the graph is the prominent
peak corresponding to the 21 hits
found in Isaiah, which means that bara
occurs 15 times above average inthat Book. It is quite obvious therefore
that Watts was correct in his assertion
about the distribution of this word.
When listed in descending order, thefirst three peaks occur in the three Books from Spoke 1: Isaiah (21x), Genesis (11x), andRomans (8x). Just as the seven canonical divisions are distinguished by their characteristic
word distributions, so also are the Twenty-Two Spokes. Each Book initiating a Cycle of the103

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Wheel contains the maximum number of creation words in that Cycle. Genesis contains thegreatest frequency in the first 22 Books, Isaiah contains the greatest frequency in the next
22 Books, and Romans contains the greatest frequency in the final 22 Books, though in thislatter case the peak is not so pronounced.
The graph shows the distribution
plotted on the Twenty-Two Spokes.
The Cycles are marked with black,grey, and white bars. The correlated
theme of creation manifests as a very
prominent peak on Spoke 1, where thefrequency is nearly ten times above
average. Again, we have a mathematical measure and visual representation of the Divine integration of the
Bible's content with its form. But toreally appreciate the depth of Divine
wisdom woven here, it must be remembered that the theme of creation
links to the symbolic meaning of
Aleph, the First Letter of the Alphabet.

 Alphabetic Integration with the Rise and Fall of the Kingdom
Yet have I set my king upon my holy hill of Zion. I will declare the decree: the LORD hathsaid unto me, Thou art my Son; this day have I begotten thee.
Psalm 2:6f

We began this leg of our journey into the blazing heart of God's
Wisdom with the large-scale sevenfold symmetric perfection of
Melek: King
the Canon Wheel and traced out its correlated fine-structure all
the way down to the exact placement of individual Books. We
Malki: My King
constantly moved deeper into increasingly refined levels of detail only to discover an ever-increasing glory in its design. We
now enter into yet another level that reveals the Divine integration of the dominant thematic
flow of the first Cycle with the sequence of Letters in the Hebrew Alphabet. It is based on
one of the most significant themes of the Old Testament – the rise and fall of the Davidic
Kingdom – by which God established the whole typology of the Son of David and King of Israel fulfilled in the Lord Jesus Christ, the Son of God and King of Kings.

Jl,m,yKil]m'The word translated as "my king" in the verse above is malki, formed from the standard
Hebrew word for a king (melek) suffixed with a Yod to indicate personal possession. This isan example of the self-reflective coherence characteristic of the Hebrew language. As discussed in the next chapter, Hebrew is a building-block language where the meanings of theLetters carry over into the meanings of the words they form. The Letter Yod denotes a hand,
the member of the body by which we grasp and control things, and so it is suffixed as a symbol of personal possession (pg 113). The word malki is formed from four sequential Letters
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Chapter 6: Divine Design of the Twenty-Two Spokes
that lie at the exact center of the Alphabet – Yod, Kaph, Lamed, Mem – read in reverse order(recall Hebrew is read from right to left). They span the following Books on Cycle 1:

y

k

l

m

Yod, 10th Book

Kaph, 11th Book

Lamed, 12th Book

Mem, 13th Book

2 Samuel

1 Kings

2 Kings

1 Chronicles

The reign of King David
from his ascension to thethrone to the end of hislife just before his death.

Death of King David.
King Solomon's reign
and many other kings .
Division of the kingdom
into Israel and Judah.

Record of the reign ofmany kings of the divided kingdom.

Genealogical record from
Adam unto King David,
followed by a retelling of
his entire reign. This
Book ends with his death.

If ever there were a sign of Divine design, this is
it. The Hebrew name of the two central Books –Melakim (Kings) – is itself the plural of melek,
the very word spelt by the alphabetic sequence!
Furthermore, these four Books span the reign of
all the kings of Israel and Judah except Saul who
was explicitly rejected as king by the Lord Himself(1 Sam 15:26, pg 225). King David, called by God"my king" in Psalm 2:6 in prophetic anticipation of
His Son, completely dominates the first and last ofthese four Books. His ascension to the throne andsubsequent forty-year reign is the sole subject of
2 Samuel, and after ten chapters of genealogies,
1 Chronicles devotes its remaining nineteen chapters entirely to the reign of King David, closingwith his death. We have, therefore, an exact correspondence of the content of these four Books and their placement in the Christian Canonwith the pattern eternally established by God in the sequence of the Hebrew Alphabet. Simply stated, God designed the Wheel to be self-descriptive.
Yet there is, as always, more, ever more!
The blazing glory of God's revelation knows nolimit. The graph shows the distribution of melek
on Cycle 1. Exactly as should be expected, theBooks describing the kings themselves containthe greatest frequency of the word "king." Thedistribution follows the rise and fall of the Davidic
Kingdom. It mimics a bell curve that is bothmaximized and centered on Spoke 12, corresponding to the Lamed at the exact center of theword melek, highlighted on the x-axis. It is really
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
important to sit back at this point and ponder what is going on here. We are witnessing astanding miracle; the self-descriptive and self-coherent design of the order and content
of the Books of the Bible upon the pattern of the Hebrew Alphabet.
The beauty of these results is that they are as obvious as they are simple. The abundant
fruit of this Divine Tree of Wisdom just falls into our hands, fully ripe, freely available to all
who hunger. Everything lies plainly on the surface. We are simply skipping across thethematic mountaintops of God's Word, touching upon major themes such as Creation,
Consummation, the Babylonian Exile, the rise and fall of the Davidic Kingdom, fulfillment ofprophecy and the Gospel of God's Grace. Consider what we have seen in this chapter! Hereis a list of the 26 distinct (though overlapping) groups of Books we have reviewed:
 1 Group of 3 Books on Spoke 1 (Genesis, Isaiah, Romans) and their relation to Aleph:oDistinguished as the First Books of the Law, the Prophets, and NT EpistlesoDistinguished by the maximal frequency in the distribution of creations words

 1 Group of 3 Books on Spoke 22 (Song of Songs, Acts, Revelation) and their relation to Tav
 7 Groups (canonical divisions) spanning all 66 Books, each set apart by distinctive word distributions

 3 Groups of 17 Books each (51 Books total) with the following coherent subdivisions:o2 Groups of 5 Books (Torah and Major Prophets) aligned on the first five Spokes.

o2 Groups of 12 Books (OT History and Minor Prophets) with coherent subdivisions:

2 Groups of 9 Books (Pre-Exilic OT History and Pre-Exilic Minor Prophets)aligned on Spokes 6-14.



2 Groups of 3 Books (Post-Exilic OT History and Post-Exilic Minor Prophets)aligned on Spokes 15-17, with coherent subdivisions:•

2 Groups of 2 Books on Spokes 15 and 16 (Ezra, Nehemiah and Haggai,
Zechariah) marked by the distribution of Zerubbabel and events after the
return from exile.

•

1 Group of 2 Books on Spoke 15 (Ezra, Haggai) marked by the Haggai
KeyLinko

1 Group of 3 Books (Epistles to the Scattered) that extends the pattern to Cycle 3.

o1 Group of 14 Books (Pauline Epistles) that extends the pattern to Cycle 3.

 1 Group of 4 Books on Cycle 1 (2 Sam – 1 Chr) correlated with "my king" and David's Kingdom
This seemingly extensive review of the Divine design of the Twenty-Two Spokes has reallybeen little more than a hint of the endless depth of Wisdom revealed in the supernatural
structure of Holy Scripture. The patterns of the Bible Wheel are utterly pervasive, spanningeverything from its large-scale sevenfold symmetric perfection to its correlated fine-structure
revealed in the exact placement of individual Books. To properly understand and appreciate
the fullness of this revelation, we need to explore the Divine design of the Hebrew Alphabet.
It is to this task we now turn.
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Chapter 7: Divine Design of the Hebrew Alphabet
 Symbolic Meanings of the Twenty-Two Hebrew Letters
There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh abarbarian, and he that speaketh shall be a barbarian unto me. Even so ye, forasmuch as ye
are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.
1 Corinthians 14:10ff (Spoke 2, Cycle 3)

The thematic interweaving of the three Books on each Spoke with each other and the corresponding Hebrew Letter is one of deepest wonders revealed by the Wheel. To understandthis, we need know the symbolic meanings of the Letters. They are derived from five primarysources: 1) the name of the Letter, 2) its position in the alphabetic sequence, 3) KeyWords
found in the Alphabet Verses and Hebrew Lexicon, 4) the role the Letter plays in Hebrew
grammar, and 5) the way each Letter combines with others to form Hebrew Word Pictures.
These five sources are tightly integrated. They synergistically reinforce each other to reveal
the rich halo of symbolic meanings God invested in each Letter and used in the design of His
Word. They will be discussed in order below.

 The Names of the Letters
He telleth the number of the stars; he calleth
them all by their names. Great is our Lord, andof great power: his understanding is infinite.
Psalm 147:4f (Spoke 19, Cycle 1)

The names of the Letters reveal essential aspects of their symbolic meanings. We saw
this, for example, in the review of Spoke 22 in
Chapter 5 (pg 69) and its relation to the Last
Letter Tav (t) which signifies a mark, sign, or
cross (†).
All of the names are firmly established incountless historical documents and God confirmed seven of them in the Alphabetic Verses
where He used them as KeyWords, as listed in
the table. He emphasized many by repetition,
and as shown in the Synopsis, these repeated
Keywords play very important roles in thedominant themes of the Books on their corresponding Spokes (e.g. pgs 299, 325, 348).

Letter Names in the Alphabetic Verses

y Prov 31:19, Ps 119:73

10th Letter Yod (Hand): Lam 1:10, 4:10,

Kaph (Palm of the Hand):k 11ProvLetter
31:20
th

Letter Samek (Support):
s 15Ps 111:8a;
112:8a,119:116,117, 145:14
th

Letter Ayin (Eye): Lam 3:49, 3:51,[ 16Ps 25:15,
34:15, 119:123, 145:15.
th

Letter Pey (Mouth): Prov 31:26,
p 17Ps 34:16,
119:131, 145:16
r 20 Letter Resh (Head): Ps 119:160
 21 Letter Shin (Tooth): Ps 112:10b
th

th

st

 The Position of the LettersThus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first,
and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
it, and set it in order for me, since I appointed the ancient people? and the things that arecoming, and shall come, let them shew unto them.
Isaiah 44:6f (Spoke 1, Cycle 2)

The position of each Letter in the alphabetic sequence reveals a lot about its meaning. Thisis very obvious with the First and Last Letters, Aleph (a) and Tav (t), since they correspondto the Greek Alpha and Omega which God used to identify Himself in Revelation 1:8 andelsewhere. The relation between position and meaning is easily discerned for the first Ten
Letters since they are linked with fundamental Biblical sequences like the Ten Commandments, the Seven Days of Creation, and the Seven Seals of Revelation. Most other numeric
relations are too subtle to be explored in an introductory book like this.

 Alphabetic Verses and KeyWords
Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto awise man, which built his house upon a rock: And the rain descended, and the floods came,and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
Matthew 7:24f (Spoke 18, Cycle 2)

God established the primary source of information about the meaning of the Hebrew Lettersin the KeyWords given in the Alphabetic Verses of His everlasting Word. They are, therefore,
part of the Rock upon which He instructs us to build our "house." The significance of thiscannot be overstated; God built the alphabetic core of the Bible Wheel into the very structure of the text itself. The whole Bible is self-reflective. Its large-scale structure follows thepattern found in the text, most notably in Psalm 119, the great Psalm of the Word (pg 17).
The most significant aspect of this "self-reflection" is seen in the Alphabetic KeyLinks,
which are defined as unique links between the Alphabetic Verses and one or more Books
on a corresponding Spoke. For example, the verse corresponding to the Sixteenth Letter
Ayin (Eye) in the alphabetically structured Psalm 34 says: "The eyes (ayin) of the LORD areupon the righteous, and his ears are open unto their cry." This verse is quoted in one andonly one Book of the Bible, in 1 Peter 3:12 on Spoke 16. It is an Alphabetic KeyLink. Furthermore, it defines one of the most prominent of the themes that unite all three Books on
Spoke 16, as discussed at length in the Synopsis (pg 293). These Alphabetic KeyLinks reveal God's prophetic anticipation of the thematic pattern of the entire Bible, from Genesis
to Revelation, in the Alphabetic Verses.
Psalm 119 gives the grandest revelation of the Alphabet, with its 176 verses divided into
22 stanzas yielding eight KeyWords for each Letter (176 = 8 x 22). This Psalm perfectly
represents the whole Alphabet; there are no variations from the standard order and no missing Letters. It is particularly significant that the sole topic of this greatest of all Alphabetic
Psalms is none other than the proclamation of the glory of the Word of God from Aleph toTav, thereby reiterating its connection with the Capstone Signature (AW/ta, pg 88).
References to such verses will henceforth be marked with "AV" as a reminder that they
are Alphabetic Verses. Not all Alphabetic Verses are structured as neatly as AV Psalm 119.
Many exhibit some variation from the expected pattern, such AV Psalm 145 which is missing
the Nun verse in most Hebrew manuscripts. Whether this is due to God's design or an error
in transmission of the text is not always clear. It will be discussed as the need arises. The
table on the next page lists the primary passages that are alphabetically structured.
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Chapter 7: Divine Design of the Hebrew Alphabet

The Alphabetic Verses
LAMENTATIONS: Chapter 1: 22 verses, one for each Letter in the standard alphabetic order from Aleph to Tav.
 Chapter 2: 22 verses, one for each Letter. This chapter introduces the curious variation that theorder of Ayin and Pey is reversed. This same interchange appears also in Chapters 3 and 4.

 Chapter 3: 66 verses, three consecutive verses for each Letter from Aleph to Tav
 Chapter 4: 22 verses, one for each Letter from Aleph to Tav.
 Chapter 5: 22 verses, but they are not written alphabetically.
PROVERBS 31:10-31:
 22 Verses, one for each Letter in the standard alphabetic order from Aleph to Tav.
ALPHABETIC PSALMS: Psalms 9 & 10: 39 verses: These two Psalms were composed together. The first runs from Aleph toKaph, the second from Lamed to Tav. It follows a skip pattern with a KeyWord in every other verse.
There are a few variations from the expected pattern, such as the missing Dalet and Quph verses.

 Psalm 25: 22 verses. The KJV versification gets out of line with the Alphabet at verse 5, which includes the Hey and Vav verses in one. Tav therefore appears in verse 21. Also, there are two consecutive verses corresponding to Resh, one of which fills the space usually occupied by Quph. This Psalm
ends in verse 22 with an appended verse beginning with the Pey KeyWord hdeP] (p'dey, redeem) which
is used in one of the Pey verses of Psalm 119. It also is appended to Psalm 34.

 Psalm 34: 22 verses. This Psalm follows the standard order with the exception that the verse corresponding to Vav is missing, so correlation between the verse numbers and the Letters is off by one after verse 5. For example, the Tav verse is AV Ps 34:21 rather than the expected 22. This Psalm ends
in verse 22 with an appended Pey KeyWord hde P ] (p'dey, redeem) which is also appended to Psalm 25.

 Psalm 37: 40 verses. Most of this Psalm follows a skip pattern with every other verse corresponding to a Hebrew Letter. The first verse starts with Aleph, the third with Bet, the fifth with Gimel and theseventh with Dalet. If this pattern were followed throughout, there would be 44 (= 2 x 22) verses. But
the pattern breaks down in a few places where there is no verse separating the sequential Letters. This
first happens with Hey appearing in verse 8 immediately after Dalet in verse 7. But then the originalplan begins again, with Vav in verse 10, Zayin in verse 12, Chet in verse 14, and so forth until we cometo Kaph in verse 20. These variations are easy to follow and the corresponding KeyWords are clearly
discerned.

 Psalm 111: 10 verses. The whole Alphabet is represented in standard order from Aleph to Tav. The
first 8 verses each have two clauses beginning with consecutive Letters and the last 2 verses havethree clauses, so the 10 (= 8 + 2) verses represent all 22 (= 8 x 2 + 2 x 3) Letters. The clauses will be
indicated by Letters such as AV Ps 111:1a for the Aleph clause and AV Ps 111:10c for the Tav clause.

 Psalm 112: 10 verses. The whole alphabet is represented in standard order from Aleph to Tav. Eachverse divided into two or three clauses in exactly the same way as Psalm 111.

 Psalm 119: 176 verses. This is the greatest alphabetically structured chapter in the Bible. It is also
the longest. It consists of 22 sections, each containing 8 consecutive verses that begin with the same
Hebrew Letter, for a total of 176 (= 8 x 22) verses. The first eight begin with Aleph, the next eight withBet, the next eight with Gimel, until the alphabet is exhausted. There are no variations from the standard order. Its alphabetic structure is transparent in many Bibles, such as the New International andKing James Versions, which present the name of the Letter at the beginning of each section of 8verses.

 Psalm 145: 21 verses. This follows the standard order from Aleph to Tav, with the exception that the
Nun verse is missing in some manuscripts. This is why it has 21 rather than the expected 22 verses.

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Many KeyWords are derived from words that are closely related to the names of the Letters. For example, in the introduction to Spoke 1 in Chapter 5 (pg 60), we noted the KeyWord
alluph (leader) is spelt with the same Letters as Aleph, the name of the First Letter. This
exemplifies Aleph as a symbol of the leader and points to its ultimate meaning as a symbolof the Sovereignty of God (pg 121). Other Aleph KeyWords are found in theologically significant terms like Elohim (God) and those that describe many of His attributes, such asLove (Ahavah), Light (Aur), and Unity (Echad). All these KeyWords, and many more, are reviewed in the Synopsis of Spoke 1.

 Symbolic Meanings Based on Grammatical Functions
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold ashaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was nobreath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, andsay to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe
upon these slain, that they may live. So I prophesied as he commanded me, and the breathcame into them, and they lived, and stood up upon their feet, an exceeding great army.
Ezekiel 37:7ff (Spoke 4, Cycle 2)

In Chapter 1, the skeleton of the Bible Wheel was completed when all its bones (Books)"came together, bone to his bone" on the Twenty-Two Spokes. We have since been occupied with the second stage, clothing these bones with the "sinews, flesh, and skin" throughthe knowledge and understanding of the detailed content of each Book, the thematic links
amongst them, their connection with the Hebrew Letters, and how every part relates to thewhole Body of Scripture. This stage will be complete when we learn the Divine Wisdomthat God has built into the Hebrew Alphabet. It is then that our ears will be open to hear the
rolling thunder of His Voice in the Wheel of His everlasting Word (galgal, Ps 77:18, pg 380).
God has given us the key to the Wisdom of the Hebrew Alphabet in Alphabetic Verses.
Hebrew is a building-block language. Each Letter carries its own innate symbolic meaning
into the words it forms when it combines with other Letters. This is seen most clearly in thegrammatical functions of certain Letters that are used as prefixes and suffixes. It is all very
simple and straightforward, and the best part is that God has illustrated it for us in Scripture.
Again, citations from the Alphabetic Verses will always be marked with the reminder "AV." Bet Prefix: Sign of the Prepositions In, With, By
My soul shall make her boast IN the LORD: the humble
shall hear thereof, and be glad.
AV Psalm 34:2

The name of the Second Letter Bet means house. In
the ancient Hebrew script it was drawn as an image ofa tent:. When rotated ninety degrees clockwise, it
becomes the Latin miniscule b. The most obvious
manifestation of its meaning on Spoke 2 is in the theme
based on the design of the Tabernacle, the House of
the Lord, which dominates Exodus (pg 135).
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B Bet Prefix
hwhyB B'YHVH: IN the LORD
yt'p;c]Bi Bisphati: WITH my lips
Jr,d,B] B'derek: IN the wayChapter 7: Divine Design of the Hebrew Alphabet
When prefixed to a word, Bet signifies the prepositions in, within, with, or by. God usedit this way in almost all of the Alphabetic Verses, such as the one quoted above. As is typicalin translations, the original word order was lost (compare Genesis 1:1, pg 89). A more rigid
rendition would, of course, start with the Bet KeyWord and read "In the Lord, my soul shallmake her boast." In all discussions of the Alphabetic Verses, the highlighted portion represents the translated KeyWords which always appear at the head of the verse in the original
Hebrew. Here are two other examples of Bet (B) in the Alphabetic Verses:
 WITH my lips (bisphati) have I declared all the judgments of thy mouth.

AV Ps 119:13

 I have rejoiced IN the way (b'derek) of thy testimonies, as much as in all riches. AV Ps 119:14
The grammatical function of Bet (B) coheres precisely with its literal meaning since a houseserves as a general symbol of a place to go IN. This is the basis of a profound KeyLink between Jeremiah and 1 Corinthians on Spoke 2 (see Glory IN the Lord, pg 139).

 Lamed Prefix: Sign of the Prepositions To, Towards, For
FOR ever (L'olam), O LORD, thy word is settled
in heaven.
AV Psalm 119:89

The name of the Twelfth Letter Lamed denotes
an ox goad or a pointer. In the ancient script it
looked like a Latin L, a picture of a shepherd's
staff. This coheres precisely with its grammatical function. When prefixed to a word, Lamedsignifies the prepositions to or for. God used it
this way in over half of the Alphabetic Verses.
Here are two more examples:l Lamed Prefixµl;wO[l] L'olam: FOR ever['ydiwOhl] L'hodia: TO make known
òm]viA÷['m'l] L'ma'an-shimka:
FOR thy name's sake

 TO make known (L'hodia) to the sons of men his mighty acts, and the glorious majesty of his
kingdom.

AV Ps 145:12

 FOR thy name’s sake (L'ma'an-shimka), O LORD, pardon mine iniquity; for it is great.
AV Ps 25:11

The name Lamed leads directly to another important KeyLamed KeyWords
Word, lamad (to teach), which also is the root of Talmud,
the compendium of Jewish learning. Again, we have an obviLamed: 12th Letterous threefold coherence of 1) the meaning of the Letter's
name as ox-goad or pointer, 2) its grammatical role as thesign of the prepositions to or for, and 3) the meaning of theLamad: To Teachrelated KeyWord lamad (to teach). The great miracle of God
is that this coherence defines many of the dominant themes of Spoke 12, most notably thatof Paul's Pastoral Epistle to Titus (see Teach and Exhort! pg 258).

l
dm,l;

dm;l;

 Vav Prefix: Sign of the Conjunctives And, But, Also, So... AND his righteousness (V'tzidqatho) endureth for ever.

AV Psalm 111:3b

The name of the Sixth Letter Vav denotes a nail or hook. Scripture uses it this way in thedescription of the hooks in the Tabernacle (Exo 26:32). This exemplifies its grammatical
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function. When prefixed to a word, it signifies conjunctives like and, but, also, so and then.
Note that the verse above is marked "3b" because AV Psalm 111 presents two Letters perverse, and it is in the second clause of verse 3 (pg 109).
Every Alphabetic Verse corresponding to Vavuses its meaning as a conjunctive, which in partmay be due to the fact that it is the first Letter ofvery few Hebrew words. Here are a couple more
examples from the Alphabetic Verses:
 SO shall I keep (V'eshm'rah) thy law continually for ever and ever.

AV Ps 119:44

w Vav Prefix
wOtq;d]xiwÒ V'tzidqatho:
AND his righteousnesshr;m]v]a,wÒ V'eshm'rah: SO shall I keep She riseth ALSO (Vataqam) while it is yet
night, and giveth meat to her household, and a
portion to her maidens.
AV Prov 31:15µq;T;w" Vataqam: She riseth ALSO

The Letter Vav connects and hooks words together in a sentence. As with Bet and Lamed,
we have an exact correspondence between the literal meaning of the Letter's name and its
grammatical function. This is what I meant when I said this would all be "very simple andstraightforward." In truth, it could not be any simpler, or any more profound (which is, by theway, a very nice mix).

 Yod Prefix: The Active Hand, the Sign of Continued Action... HE WILL guide (Y'kalkel) his affairs with discretion.

AV Psalm 112:5b

The name of the Tenth Letter Yod denotes a hand, the symbol of personal action, power,
and control. When prefixed to a verb, it indicates the grammatical conjugation called the"third person masculine imperfect" which conveys the idea of continuous action, usually
expressed as "he is doing," "he was doing," or "he will be doing" something. God used it thisway in six Alphabetic Verses. Here are two more examples: ... HE WILL ever be mindful (yizkor) of his covenant.

AV Ps 111:5b

 The meek WILL HE guide (yadrek) in judgment:
and the meek will he teach his way.

AV Ps 25:9

The word translated "guide" in the second example
is different from the first. It is based on derek(way), which we saw prefixed with a Bet in the table for that Letter above. Yod is one of the seven
Letters that had its name established by God in theAlphabetic Verses (pg 107). Here is one example:

y Yod PrefixlKel]k'yÒ Y'kalkel: HE WILL guiderkozÒyI Yizkor: HE WILL be mindfulJred]y" Yadrek: HE WILL guide Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments.

AV Ps 119:73

The symbolic meaning of Yod is the key to understanding the reason for the Number 10 in
the Ten Commandments which are the guide to all our actions. This manifests in many primary themes in 1 Timothy on Spoke 10 (see The Ten Commandments, pg 237).
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 Kaph Prefix: The Open Hand, the Sign of Similarity
Quicken me AFTER thy lovingkindness; so shall I
keep the testimony of thy mouth.
AV Psalm 119:88

k Kaph Prefix

K'hasd'ka: AFTER thy
The name of the Eleventh Letter Kaph denotes thelovingkindness
hollow of the hand, the palm of the open hand. It
is also translated as spoon. The next section disKammah?: How many?
cusses its relation to Yod. When prefixed to a word,
Kaph signifies the idea of similarity and is translatedwith such words as like, how, thus, so, according to, in this manner, and so forth. This is
how it is used in the verse above, which in more modern terms would be translated as "according to your lovingkindness." Kaph is frequently prefixed to interrogatives like hm; (mah,òd]s]j'K]

hM;K'

what?) to form hM;K' (kammah?) which asks as what? or how many? God used it this way inthe following Alphabetic Verse: How many (kammah) are the days of thy servant? when wilt thou execute judgment on themthat persecute me?

AV Ps 119:84

The meaning of Kaph as the sign of similarity is the basis of the name Micah (Spoke 11, Cycle 2), which means "Mi (Who is) K (like) Yah (the Lord)?" The same question is asked in the
text of Micah 7:18 so we have a threefold convergence of the meaning of Kaph, Micah's
name, and the content of his prophecy on Spoke 11 (see Who is a God like You? pg 243).

 Yod and Kaph Suffixes: Mine and Thine
And Ruth said, Intreat me not to leave thee, or to return fromfollowing after thee: for whither thou goest, I will go; andwhere thou lodgest, I will lodge: THY people shall be MY
people, and thy God my God:
Ruth 1:16

Yod and Kaph Suffixesµ[' Am: People
yMi[' Ammi: MY people
JMe[' Ammek: THY people

As noted above, the Letters Yod and Kaph denote different
aspects of the hand. Yod is the Active Hand by which wemanipulate, control, manage, and grasp things. It is a symbol of personal power and possession. Kaph is the Open
Hand by which we give and receive things. And as when they were prefixed, so also do their
meanings manifest with perfect clarity when they are suffixed. When Yod is suffixed to aword, it signifies the first person possessive, the idea of ME or MINE. This is complimented
by Kaph, which is suffixed to indicate the second person possessive, the idea of YOU orYOURS. The verse from Ruth 1:16 beautifully exemplifies their roles in Hebrew grammar.
The actual Hebrew underlying the highlighted words reads simply "ammek ammi" which literally means "thy people, my people." These words are listed in the table, where the word"am" (people) is grayed to make the suffixes stand out. To repeat: when used as a suffix,
Yod means MY and Kaph means THY. As an aside, this gives an opportunity to note that
Mem and Kaph are two of the Letters that are drawn differently when written at the end of aword. The Mem (m) is drawn more squarely (µ), and Kaph (k) is elongated (û). These arecalled the sofit or final forms. The five Letters with sofit forms are listed in the table of the
Hebrew Alphabet on page 22.
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The images graphically illustrate themeanings of the Yod and Kaph suffixes.
They are pictures of the real meaning ofthese Hebrew Letters. The term "Hebrew
Word Picture" is meant to be taken literally.
This is why the language is so impressive. It
embodies universal gestures in a system ofsigns that unifies its grammar, its Alphabet,
its syntax, and its semantics so that it forms
a universal sign language (pun intended).

Yod Suffix:yActive/Grasping Hand
First Person Possessive

yjiTep]m'
Maph-te-chee (MY Key)

Kaph Suffix:

ûIn this example, I used the consonants
jtpm (maphte'ach, key, Isaiah 22:22) for
Open/Giving Hand
the unchanging word base, printed in gray.
Second Person Possessive
The different meanings come only from thechange of suffixes and vowel points. This iswhat makes Hebrew such a lucid buildingblock language. The Letters (blocks) carry
Maph-te-ach-kah (THY Key)
their own meanings into the words they form.
They remain unchanged no matter what vowels you decorate them with, so their symbolic
meanings shine forth unobstructed.

òj'Tep]m'

 Divine Algebra: Putting it all Together
I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; andthat my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance,
yet being unperfect; and in thy book all my members were written ...
Psalm 139:14ff

The table below gathers together the meanings of four of the Letters reviewed above. We
have here a lucid threefold convergence of 1) the names of the Letters with 2) their basic
symbolic meanings and 3) their grammatical functions:
Name and
LiteralMeaning

B Bet

l Lamedy Yod

û Kaph Sofit

House

Ox Goad

Hand

Palm of Hand

Symbolic

A Container

A Pointer

Active Hand

Open Hand

As prefix it means
to or for.

As suffix it means
me or mine.

As suffix it means
you or yours.

Grammatical As prefix it means
Functionin, with or by.

The consistency displayed in each column shows how God designed the names of the Letters with their grammatical function in mind. This leads directly to the miraculous heart of the
Hebrew Language. These Letters bring their meanings with them when they combine witheach other to form basic Hebrew words. Each Letter is like a building-block that contributes
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its own meaning so that the meaning of the words they form coheres with the meanings of
the Letters that form them! The table above shows the individual meanings of these four
Letters. The table below shows how they combine to form four fundamental words which areused throughout Scripture:

B Bet Prefix: IN l Lamed Prefix: FORy Yod Suffix: ME
yBi Bi: IN ME
yLi Li: FOR ME
û Kaph Suffix: YOU òB] Beka: IN YOU òl] Leka: FOR YOU
This table looks and functions like a standard multiplication table representing a kind of
semantic algebra. The Bet Prefix (IN) combines with the Yod Suffix (ME) to form the word
Bi (IN ME), and so forth. This kind of Divine coherence characterizes the entire Hebrew Language. Just as the individual Letters are pictures with profound symbolic overtones, so they
combine to form words – Hebrew Word Pictures – with even deeper symbolic overtones. It
is truly a Holy Tongue based upon God's Wisdom and designed by Him as the foundation of
the large-scale structure of His Word. It is very important to remember that God taught us themeanings of these Letters in the Alphabetic Verses. Obviously, He intended for us to study
them to discern their meanings. As we shall see, they are the true prophetic keys to thestructure of the Wheel of His everlasting Word.

 Hebrew Word Pictures
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or
three witnesses every word may be established.
Matthew 18:16

One of the strongest Biblical tests of truth is the coherence of independent witnesses. The
idea of analyzing Hebrew words in terms of the meaning of their constituent Letters is very
old and is discussed in many ancient Jewish documents. In recent years, it has been popularized in Christian circles by Dr. Frank T. Seekins through his book Hebrew Word Pictures inwhich he analyzed the relation between the symbolic meanings of the Hebrew Letters andhundreds of the words they form. 65 About two years after I first published the preliminary results of my research on my website BibleWheel.com in February 2001, I was contacted by
Dr. Seekins because he thought I was using his work without acknowledging the source. The
tight convergence of our conclusions convinced him I must have drawn my understanding
directly from his material. The fact is I had never seen his book. But after receiving a copy ofit, I quickly understood the cause of his concern. For example, on the first page of Hebrew
Word Pictures, Seekins explained how God led him to begin his work when he attended a
Hebrew seminar in the 1980s:
The instructor at that seminar shared with us that Hebrew used to be an ideogramic language(i.e. many pictures are used to describe a word). He demonstrated this point with the Hebrew
word for shepherd. The three Letters in this word are Resh the head, Ayin the eye and Hey
the window. Together these Letters reveal the picture for a shepherd as a person looking outof the window or as one who watches intently.

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This is very near to the interpretation I had had published on my website for over two years
in my article The Chief Shepherd (reproduced in the Synopsis, pg 301). But I did not learn itfrom a seminar or any book. My conclusions were simply the result of applying the methods
discussed in this chapter. This demonstrates the objective reality of these interpretations. Independent researchers come to the same conclusions because they are based on the common, traditional meanings of the Letters as revealed in their names, the Alphabetic Verses,
Hebrew grammar, and so forth. The review of a few of the primary Hebrew Word Pictures below should make their Divine origin and power clear.

 Hebrew Word Picture of the Father
For ye have not received the spirit of bondage again to fear; but ye have received the Spirit ofadoption, whereby we cry, Abba, Father.
Romans 8:15 (Spoke 1, Cycle 3)

A premier example of the connection between Hebrew words and themeanings of their constituent Letters is found in the primary Aleph
Av: Father
KeyWord Av (Father), shown large in the box. It is literally the firstword of the Hebrew language because it is spelt with the first two Letters, Aleph (a) and Bet (b). Their names gave rise to our word for the Alphabet. Most Christians are familiar with its Aramaic cognate Abba found transliterated in Romans 8:15 above.
Before analyzing its symbolic meaning, we should recall three simple facts about reading
Hebrew:ba;1) Hebrew is read from right to left. Thus, the Aleph is on the right of the Bet.
2) Hebrew Letters are consonants, though a few have certain vowel-like aspects. The
vowels are written with diacritical marks called “vowel points” (pg 19). In the case ofav, the little mark that looks like a “T” under the Aleph represents the vowel "qamatz"
which sounds like “ah.” The Letter Aleph itself has no sound. Linguists call it a “glottalstop” which basically means that it functions as a placeholder for the vowel (see theAlphabet Table, pg 22). These vowel points were not included in the original Hebrew
manuscripts; they were added in the 10th century by scribes called the Massoretes.
3) The Letter Bet has two pronunciations, soft (v) and hard (b). The hard pronunciation isindicated by a dagesh (dot) placed in the center of the Letter. Thus, B = b and b = v.
There are six other Letters that take a dagesh.
Now it is easy to analyze the first Hebrew word. As the First
Letter, Aleph represents the idea of a Leader or Ruler. This
manifests in closely related KeyWords such as Alluph(Leader, Guide, Teacher) which differs from Aleph only invowel points (pg 60). It combines with the Second Letter Bet(House) to form Av (Father) which is therefore a compound
symbol signifying the Leader (Aleph) of the House (Bet). Its
meaning coheres precisely with the symbolic meanings of its
constituent Letters, and all of this exemplifies the traditionaland Biblical definition of a father, as explicitly stated in thequalifications of a bishop in 1 Timothy 3:5:
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Hebrew Word Pictureba; (Av, Father)
The Leader of the Housea Aleph: Leader, Guideb Bet: HouseChapter 7: Divine Design of the Hebrew Alphabet
A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour,
given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; butpatient, not a brawler, not covetous; One that ruleth well his own house, having his children
in subjection with all gravity; For if a man know not how to rule his own house, how shall hetake care of the church of God?

Yet this is only the beginning of wonders. We encountered this KeyWord in the review of theFirst Spoke (pg 67) where it played a central role in the unique link – the KeyLink – between
Genesis 17:4 and Romans 4:17 based on the phrase "a father of many nations"! And as
noted then, this Spoke 1 KeyLink and the Aleph KeyWord it is based upon both relate directly to the nature of the First Person of the Trinity, God the Father! We have a threefold
convergence that shows the full integration of 1) the reiterative symbolic structure of the first
Hebrew word based on the meanings of its constituent Letters, 2) the integrated geometric,alphabetic, and thematic structure of the Wheel, and 3) the Triune nature of the Godhead.
This extreme coherence, sufficiently plain for any child to see, is typical of each Spoke of
the Bible Wheel.

 Hebrew Word Picture of the Son
And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
Exodus 4:22 (Spoke 2, Cycle 1)

This verse from the Second Spoke contains the first reference to anyone
as God's Son. We see the same pattern in the sequence of Psalms
where we find the Second Psalm to be the great prophetic Psalm of theSon, the Second Person of the Godhead. Both passages use the Bet
KeyWord Ben:÷Be Ben: Son

I will declare the decree: the LORD hath said unto me, Thou art my Son (Ben); this day have I
begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance (nachal),and the uttermost parts of the earth for thy possession.
Psalm 2:7f

This prophetic passage contains the key needed to understandthe symbolic meaning of the KeyWord Ben, spelt with a Bet anda Nun, the Fourteenth Letter. We already know the meaning of
Bet as House. The rest of the meaning is wrapped up in theword nachal (inheritance). This is a primary Nun KeyWord thatdefines a dominant theme of Hebrews on Spoke 14 found in its
opening declaration of Christ as the "heir of all things" (Heb
1:2) and its unique promise of an eternal inheritance to thefaithful (Heb 9:15, pg 281). God used this word in conjunction
with the name of the Fourteenth Letter when He ordained
Joshua to lead Israel into the Promised Land (Deut 1:38):

Hebrew Word Picture÷Be (Ben, Son)
The Heir of the Houseb Bet: House÷ Nun: Heir, Posterity

But Joshua the son (ben) of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit (nachal) it.

This theme is based on the name of the Fourteenth Letter Nun which literally means to continue, increase, or propagate. It is closely related to the KeyWord neen which denotes
progeny or descendents. All of this is discussed in great detail in the Synopsis of Spoke 14.
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The important point now is to see how the meaning of these Letters combine to form the Bet
KeyWord Ben (Son) as he who receives his father's House (Bet) for his Inheritance (Nun).
Again, this coheres precisely with the traditional and Biblical meaning of this word, and we
see another example of the profound theology that God engraved in His Capstone. Notethat we have again a threefold coherence of 1) the reiterative symbolic structure of the Bet
KeyWord Ben (Son) based on the meanings of its constituent Letters, 2) the integrated geometric, alphabetic, and thematic structure of the Wheel, and 3) the nature and title of theSecond Person of the Godhead! Moreover, the analysis of this Bet KeyWord followed exactly
the same pattern as that of the Aleph KeyWord Av (Father) above. Truly, there is no end to
the glory of what God has done in His Word!

 Hebrew Word Picture of the Stone
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ ofNazareth, whom ye crucified, whom God raised from the dead, even by him doth this man
stand here before you whole. This is the stone which was set at nought of you builders,which is become the head of the corner. Neither is there salvation in any other: for there isnone other name under heaven given among men, whereby we must be saved.
Acts 4:10f

As a final example that shows the profound theological implicationsof the Hebrew Language and the Word Pictures it forms, we havethe word for stone, ehven. This is the word used in Psalm 118:22
quoted by Peter in Acts 4:12 above. It represents the union of the
Father and the Son and so displays the doctrine of the Divinity of
Christ who said "I and the Father are one" (John 10:30). When the
Father (Av) and the Son (Ben) share the same "house" or "dwellingplace" (represented by the Letter Bet) they form the word ehven,(stone). As it is written, "For in him dwelleth all the fullness of theGodhead bodily" (Col 2:9) and "Who is a rock but our God?" (Ps
18:1). The word ehven is an anagram of nava (to prophesy). It will play an essential role in
our understanding of the Capstone Prophecies in Part III. This interpretation of this Word
Picture is very ancient. Rabbi Heshy Grossman explained its relation to the Headstone(Ehven HaRoshah) of Zechariah 4:7 and the Stone of Israel, citing the commentary on
Genesis 49:24 by Rabbi Shlomo Yitzchaki known by the acronym Rashi (died 1105 AD):Av is spelled 'Aleph' - 'Bais' [=Bet], for this is the beginning of the proper Seder [Order] in life.
When things begin thus, all of life continues in a productive and worthwhile manner, and theongoing process of Divine revelation continues its uninterrupted growth. This true beginningis the basis of all existence, and the foundation of our world. It is the "Ehven HaRoshah"(Zechariah 4:7) - the rock of creation. Upon this altar, Avraham Avinu [our Father] offers his
son Isaac as a sacrifice to G-d, and it is this sanctity that subsequently pervades the Holy
Temple. The word "Ehven" is also rooted in the 'Aleph' - 'Bais', with the all-encompassing'Nun' that is the middle of the alphabet immediately following - and it alludes as well to the 'Av'and 'Ben' - father and son. "MiSham Ro'eh Ehven Yisrael [From thence is the Shepherd, theStone of Israel]" - this [Ehven] is an acronym – 'Av' and 'Ben' – fathers and sons, Ya'akov
and his children." (Rashi, Breishis 49:24)

This is discussed further on my site www.BibleWheel.com. 66
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OF THETWENTY-TWO SPOKES

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Adaptation of "God the Geometer" from the Bible Moralisee (1220 AD)
The LORD possessed me in the beginning of his way, before his works of old. I was set up
from everlasting, from the beginning, or ever the earth was. When there were no depths, I was
brought forth; when there were no fountains abounding with water. Before the mountains weresettled, before the hills was I brought forth: While as yet he had not made the earth, nor thefields, nor the highest part of the dust of the world. When he prepared the heavens, I was
there: when he set a compass upon the face of the depth:
Proverbs 8:22ff

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a
SPOKE 1 – ALEPH:
GENESIS, ISAIAH, ROMANS Symbol of God, His Sovereignty,
Beginnings, and First Things
To the law and to the testimony: if they speak notaccording to this word, it is because there is nolight in them.
Isaiah 8:20 (Spoke 1, Cycle 2)

The singular perfection of the First Spoke is
Spoke 1: Three Books of Commencement
one of the greatest signs of the Divine designof overall structure of the Wheel. It is here
 Cycle 1, GENESIS: First Book of the L AW
that God aligned the First Books of three pri Cycle 2, ISAIAH : First Book of the PROPHETS
mary divisions of His Word. The First Spoke Cycle 3, ROMANS: First Book of the EPISTLES
holds the First Books of the Law and theProphets and so exemplifies the description of
the Old Testament found in the New (pg 59). This means that God designed the First Spokeon the self-descriptive pattern of the Bible found in the Bible. This reveals an extreme
depth of reiterative self-reflective integrity that is further amplified by its integration with themeaning of Aleph as the Symbol of Beginnings.

 Aleph: God's Initial Declaring His Unity, Love, Light, and Truth
Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first,
and I am the last; and beside me there is no God.
Isaiah 44:6 (Spoke 1, Cycle 2)

As the first of the Letters, Aleph is a natural Symbol of First Things, chief amongst them
being God Himself. It is the First Letter of the First Divine Name – Elohim – revealed in thefirst verse of the Bible. As such, we can truly say Aleph is God’s Initial. This coheres with
His own symbolic use of the corresponding Greek Alpha in the first chapter of the Last Book:
I am Alpha and Omega (AW), the beginning and the ending, saith the Lord, which is, andwhich was, and which is to come, the Almighty.
Revelation 1:8 (Spoke 22, Cycle 3)

He engraved these Letters in His Capstone Signature (AW/ta) which declares by its very
nature that it is a miracle (ōt, pg 87), a Sign (t) from God (a). The obvious link between
Aleph and God has also been handed down in the Jewish tradition, as explained by Rabbi
Munk in his book The Wisdom of the Hebrew Alphabet: 67
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Aleph represents the One and Only, the Eternal, the Omnipotent God. It is the symbol of God as the Creator and Masterof the Universe. ... Even the name aleph – because it is related to alluph [master] – alludes to the sovereignty of God.

I touched upon the KeyWord alluph in relation to the First
Spoke in Part I (pgs 60, 116), and will discuss its etymological link to the name of the First Letter below. Rabbi
Munk, in his exposition on Aleph, reviewed many of the
KeyWords listed in the table. They represent several primary attributes of the One True God:
 God is One (Echad), Deut 6:4, Eph 4:6
 God is Love (Ahavah), I John 4:8

a Aleph KeyWordsµyhil¿aÔ Elohim: God
dj;a, Echad: Onehb;h}a' Ahavah: Love
rwOa Aur: Lighttm,aÔ Emet: Truth
hn:Wmae Emunah: Faith God is Light (Aur), I John 1:5

Sovereign÷wOda; Adon:
Lord God is Truth (Emet), John 14:6, Isa 65:16
 God is Lord (Adon), Zech 4:14

tae Et: Aleph Tav

 God is First and Last (AW/ta), Isa 44:6, Rev 1:8

This is the beginning of the knowledge and understanding of God as revealed in the Bible.
Meditation on these KeyWords and their relation to Aleph will lead the soul into the highest
truths and greatest glories of God Almighty.

 The Everlasting God (Genesis

IsaiahRomans)And Abraham planted a grove in Beersheba, and called there on the name of the LORD, theeverlasting God (El Olam).
Genesis 21:33 (Spoke 1, Cycle 1)

The Divine Name Elohim is a fundamental Aleph
KeyWord that appears in over 2200 verses. It isbased on the root El (God) which carries the connotation of strength and might. It is used as thelast element in many Biblical names such as Emmanuel (God with us) and Daniel (God is my
Judge), and as the first element in many titles ofGod, such as El Elyon and El Shaddai. Its Letters, Aleph (a) and Lamed (l) are symmetricallyplaced directly opposite each other on the Wheel.
They are the first and last Letters of the Sign ofEverything (et-kol, pg 89). El is the first elementin the Divine Title El Olam used in the Hebrew
text of Genesis 21:33 quoted above. This exact
title appears nowhere else in all Scripture, but aclosely related construct, Elohi Olam, also translated the everlasting God, does appear in one
verse, also on Spoke 1:
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a Aleph and Godµyhil¿aÔ Elohim: God
lae El: God, Mighty One
Shaddai:
yD'v' lae El
God Almighty
Elyon:
÷wOyl][, lae El
God Most HighOlam:µl;wO[ lae El
Everlasting God
Olam:µl;wO[ yhel¿aÔ Elohi
Everlasting God

Spoke 1 – Aleph: Genesis, Isaiah, Romans
Hast thou not known? hast thou not heard, that the everlasting God (Elohi Olam), theLORD, the Creator [key theme of Spoke 1, pg 103] of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.
Isaiah 40:28 (Spoke 1, Cycle 2)

The Hebrew titles used in Genesis (El Olam) and Isaiah (Elohi Olam) are almost identical.
They are both translated as “the everlasting God” in the KJV and each occurs exactly once in
the Bible. No similar construct appears anywhere else in the Hebrew Scripture. Furthermore,they are both translated with identical Greek words in the Septuagint, where they are rendered qeo;" aijwvnio" (Theos aionios, everlasting God). This then links to the New Testament
where this Greek phrase appears in one and only one Book – Romans on Spoke 1 – where
it also is translated as "the everlasting God":
Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world
began, But now is made manifest, and by the scriptures of the prophets, according to thecommandment of the everlasting God, made known to all nations for the obedience of faith:
Romans 16:25ff (Spoke 1, Cycle 3)

Putting this all together, we see that the Divine TiTriple Spoke 1 KeyLink
tle "the everlasting God" appears exactly threetimes in the KJV, once in each Book on the first
The Everlasting God
Spoke, and that this is a faithful representation of
text since the underlying Greek and Hebrew titles
GenesisIsaiahRomansalso appear exactly once in each Book on the First
Spoke and nowhere else in all Scripture. We have therefore a triple Spoke 1 KeyLink basedon this Divine Title that also exemplifies the symbolic meaning of Aleph as expressed in the
Aleph KeyWord El (God). The significance of this KeyLink cannot be overstated. It is a
Spoke 1 KeyLink based on an Aleph KeyWord that expresses the Lord's primary Divine
attribute as the everlasting God. It is extremely important to recognize the depth of thesymbolic, alphabetic, and geometric confluence displayed here. In effect, God has signed
and sealed His Word in the form of the Wheel with His Divine Signature as the Everlasting
God. The geometry of the Wheel integrates with both the message of the text and the symbolic meaning of the first Hebrew Letter! This is an optimal presentation of an absolute
truth. A host of human authors could not surpass it if they sat down and devised a circularbook out of whole cloth. And since we know this is not how the Bible came to be, we also
know that we are witnessing the very Work of God. Praise His Holy Name now and forever!

 Aleph: Symbol of God our Leader, Teacher, and Guide
And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not
err therein.
Isaiah 35:8 (Spoke 1, Cycle 2)

The purpose of the Hebrew Alphabet is contained in the name of its First Letter which isbased on the verb alaph meaning teach or learn in the sense of "becoming familiar with" or"becoming accustomed to." Elihu used this word when he said "hearken unto me: hold thy
peace, and I shall teach thee wisdom" (Job 33:33). When applied to animals, it means tame,train, or domesticate, whence the name of the chief domesticated animal, ox (eleph), and123

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
the form of Aleph in the ancient Hebrew script ––which was an image of its horned head. When rotated, it
became the Latin and Greek A. The Word eleph also
denotes a thousand with its cognate verb alaph meaning to bring forth thousands. Etymologists trace this to
the root idea of connecting or joining, with a herd ofoxen evoking the idea of a multitude, a “thousand.”
These words appear together in Psalm 144:13f:... that our sheep may bring forth thousands (alaph)and ten thousands in our streets: That our oxen (eleph)may be strong to labour ...

a Aleph KeyWords¹l,a; Aleph: 1 Letterst¹l,a, Eleph: Ox, Thousand¹l'a;

Alaph: Teach, Learn,
Tame, Domesticate,
Bring forth thousands

Alluph: Leader, Ruler,
These ideas unite in the word alluph which denotes a
Master, Teacher, Guide
master, teacher, guide or leader of thousands. Jews
traditionally use this to refer to Rabbis who have attained great knowledge of the Torah. God applied it to Himself when he called Israel to return
unto Him, "Wilt thou not from this time cry unto me, My father (Avi), thou art the guide(alluph) of my youth?" (Jer 3:4).

¹Lua'

This link between Aleph, alluph and the
KeyWord Avi (My Father) exemplifies thelatter's meaning as a Hebrew Word Picture(pg 116) and its relation to the First Personof the Holy Trinity, God the Father, ourultimate Leader, Teacher, and Guide. In the
Bible, alluph generally refers to the leadership of a father as head of a family or tribe.
It is translated thrice as governor in Zechariah. Its greatest density appears in Genesis
in the list of the thirty-two Alluphei Edom
(Dukes of Edom), duke being a Middle English word derived from the Latin dux, denoting a leader, ruler, or commander. This
root appears in many English words such as in-duce (to lead on, urge), pro-duce (bring forth
for display, exhibit), and se-duce (to lead astray). In the modern Israeli army, the rank ofmajor general is called alluph. Most modern versions of the Bible translate alluph in these
verses as chief, an exception being the NRSV which translates it as leader of a clan because such were also called a ruler of thousands. The peak of the distribution of alluph on
Spoke 1 reveals the supernatural integration of Aleph with the structure of the ChristianCanon.
The union of all these ideas reveals the character and symbolic meaning of Aleph as thenatural Leader of the Divine Alphabet and governor of the First Spoke of God’s Wheel.
Aleph introduces us to the things of God, teaches us His ways, conducts us along His paths,
and always reminds us of the eternal nature of God our Father (Av). It represents the Will of
God and symbolizes His Unity. He alone is First, and in Him all things find their beginning.
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Spoke 1 – Aleph: Genesis, Isaiah, Romans

 God's Sovereign Will: The Role of Aleph in Hebrew Grammar
Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. I have made theearth, and created man upon it: I, even my hands, have stretched out the heavens, and alltheir host have I commanded.
Isaiah 45:11f (Spoke 1, Cycle 2)

The role of Aleph in Hebrew grammar is simiAleph Prefix: Sign of I WILL
lar to the Yod Prefix (pg 112). When prefixed
to a verb, Aleph signifies the grammaticalAvarrakah: I WILL blessconjugation called the "first person imperfect"
AV Ps 34:1
which expresses the idea of I WILL. It is esOdeh: I WILL praise
sentially equivalent to the "first person future
AV Ps 9:1 & AV Ps 111:1atense" in English grammar. God used it thisway in the five Alphabetic Verses listed in the
Odkah: I WILL praise thee
AV Ps 119:7
table. It links directly to the primary Spoke 1
theme of God's Sovereignty (pg 61). We
Aromimkah: I WILL extol thee
have a perfect correspondence of the meanAV Ps 145:1
ing of Aleph as the symbol of beginnings andleadership with its role in Hebrew grammar as the Sign of Intent, the Sign of I Will. This isfurther amplified in the dominant Spoke 1 theme of God as Creator which manifests in the
maximized distribution of the creation words bara and ktidzo on the First Spoke (pg 103).
We have here two overlapping themes based on the fundamental Christian Doctrines ofGod's Sovereignty and His identity as Creator integrated with the symbolic meaning of
Aleph. Berkhof discussed the intimate relation amongst these Doctrines in his Systematic
Theology: 68ahk;r}b;a}hd,wOaòd]wOaòm]miwroa}

Creation in the strict sense of the word may be defined as that free act of God whereby He,
according to His sovereign will and for His own glory, in the beginning brought forth thewhole visible and invisible universe, without the use of pre-existent material, and thus gave it
an existence, distinct from His own and yet always dependent on Him.

God created by a free act of His Will. This Divine Attribute is reflected in us, who are madein the Image of God, in that everything we do begins with the Will to Act. This is the wisdom
built into the Hebrew language; we can not express the idea of "I will" without the Aleph Prefix, so the mind enlightened by its symbolic halo (God, Leader, Teacher, etc.) can not express the idea of "I will" without being drawn into remembrance of the Lord's Will and so weare led and taught by Aleph to obey God's command "For that ye ought to say, If the Lord
will, we shall live, and do this, or that" (James 3:15).

 The First Commandment and the Great I AM
Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye areeven my witnesses. Is there a God beside me? yea, there is no God; I know not any.
Isaiah 44:8 (Spoke 1, Cycle 2)

The symbolic meaning of Aleph is further amplified in the first person singular pronoun ani
which means I or I am. God used this as an Aleph KeyWord in one Alphabetic Verse:
 I am (Ani) the man that hath seen affliction by the rod of his wrath.
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AV Lam 3:1

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Ani is a short form of the more emphatic anoki whichmeans the same thing. They express the "Aleph concept"of individuality and selfhood which finds its ultimate meaning in the Ultimate Individual, God Himself. In the greatBook of Isaiah – the Aleph Prophet (pg 62) – God usedthe emphatic doubling Anoki Anoki (I, even I) in parallelwith Ani El (I am God) and two declarations of Ani Hu (Iam He). No other portion of Scripture proclaims God's
Selfhood with greater density or clarity (Isa 43:10ff):

a Aleph KeyWords
ynIa' Ani: I, I amykinœa; Anoki: I, I amlae ynIa} Ani El: I am God
aWh ynIa} Ani Hu: I am He
hy<h]a, Ehyeh: I AM

Ye are my witnesses, saith the LORD, and my servant
whom I have chosen: that ye may know and believe me,
and understand that I am He (Ani Hu): before me there
was no God formed, neither shall there be after me. I, even I, (Anoki Anoki) am the LORD;
and beside me there is no saviour. I (Anoki) have declared, and have saved, and I have
shewed, when there was no strange god among you: therefore ye are my witnesses, saith the
LORD, that I am God (Ani El). Yea, before the day was I am He (Ani Hu); and there is nonethat can deliver out of my hand: I will work, and who shall let [prevent] it?

The Doctrine of Monotheism and the primacy of God are two of the most strongly emphasized teachings in Scripture. They come together in the First Commandment which Jews
reckon as beginning with the KeyWord Anoki (Exo 20:2):
I am (Anoki) the LORD thy God (Elohim), which have brought thee out of the land of Egypt,out of the house of bondage. Thou shalt have no other gods before me.

Ani is the origin of the Aleph Prefix which Hebrew grammarians call a "pronominal particle"
because it is part of the first person singular pronoun. This is a general pattern in the language. Letters are taken from pronouns and either prefixed or suffixed to indicate who is doing what to whom. When I cause an action, the first Letter of ani is prefixed to the verb. Alternately, when I am the object of an action, the last two Letters are suffixed to the verb. God
displayed this for us in Matthew's record of the crucifixion when Jesus cried "Eli, Eli, lamasabachthani" which means "My God, my God, why hast thou forsaken me?" The "ni" at theend of sabachthani is from the last two Letters of ani (I). This is a very useful transliteration,it also exemplifies the Yod Suffix (pg 233), the Lamed Prefix (pg 264), and the KeyWord El.
The most significant use of the Aleph Prefix is in the Divine
Name revealed to Moses, I AM THAT I AM (Exo 3:14). Ehyeh issimply the verb hayah (to be, pg 183) prefixed with an Aleph. It
is usually translated I will be, as it is in the immediate context of
its revelation when God said "Certainly I will be (Ehyeh) withthee" (Exo 3:12). It expresses God's Absolute Freedom to bewhat He will be and to create what He will create.

The Great I AM

hy<h]a, rv,a} hy<h]a,
Ehyeh
I AM

Asher
THAT

Ehyeh
I AM

This, the most exalted of all Divine Names, is formed from three Aleph KeyWords and soforms the acrostic aaa (AAA = 111), echoing the Doctrine of the Trinity (pg 164). It is athreefold amplification of the symbolic meaning of Aleph that emphasizes God's nature as
the Triune Self-Existent One and the Foundation of Reality who upholds all creation "by
the Word of His power" (Heb 1:3).
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Spoke 1 – Aleph: Genesis, Isaiah, Romans

 The Pot and the Potter (Isaiah

Romans)But now, O LORD, thou art our Father (Av); we are the clay, and thou our potter; and we all
are the work of thy hand.
Isaiah 64:8 (Spoke 1, Cycle 2)

The Sovereignty of God is one of the greatest Doctrines of the Christian Faith. The Lord God
Almighty is the Supreme Ruler of the Universe. If ever there were an Aleph theme this isit, and if ever there were a lesson to be learned from the Wheel, it is that God can accomplish His Purposes without any knowledge, let alone consent, on the part of the people He
uses in the process. It is a wonderful revelation of the way He works in, with, and through His
Creation. The metaphor of the Pot and the Potter is one of the most vivid Biblical images of
the relation between the Sovereign Creator and His Creation. The classic example is foundon the First Spoke (Romans 9:20f):
Nay but, O man, who art thou that repliest against God? Shall the thing formed say to himthat formed it, Why hast thou made me thus? Hath not the potter power over the clay, ofthe same lump to make one vessel unto honour, and another unto dishonour?

In the entire Bible, only four other verses speak of God as the Potter and we as the clay. In avision given to Jeremiah, the Lord showed him a potter who reforms a marred pot into “another vessel, as seemed good to the potter to make it,” and then asked "O house of Israel,cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter'shand, so are ye in mine hand, O house of Israel" (Jer 18:6). The other three all come from
Isaiah. One is quoted at the head of this section. Another begins in Isaiah 29:15f:
Woe unto them that seek deep to hide their counsel from the LORD, and their works are in thedark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside
down shall be esteemed as the potter's clay: for shall the work say of him that made it, He
made me not? or shall the thing framed say of him that framed it, He had no understanding?

The third passage begins in Isaiah 45:9f:
Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of theearth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He
hath no hands? Woe unto him that saith unto his father, What begettest thou? or to thewoman, What hast thou brought forth?

Three of these verses differ from the others in that they present the clay as posing a question to the Potter. The parallelism is striking; they have nearly the same form. We have adouble Spoke 1 KeyLink based on the primary Aleph theme of the Sovereignty of God:

Double Spoke 1 KeyLink
The Pot and the Potter (God's Sovereignty)
Isaiah (Spoke 1, Cycle 2)
Isaiah 29:15
Isaiah 45:9
Romans 9:21

work
Shall
the

Romans (Spoke 1, Cycle 3)

say of him that

clay
thing
formedsay to him that127

made itHe made me not?

fashioneth it

What makest thou?

formed it

Why hast thou mademe thus?

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
These questions deal with three different aspects of God as Creator: The first questions if
God is the Creator, the second what He has created, and the third why He created as He
did. When asked outside the context of faithful submission, these questions are a selfdamning affront to the dignity of the Sovereign Lord. Thus each of these passages also rebukes the clay for its blatant insubordination to Divine Authority, with the verses from Isaiah
declaring “Woe unto them” that do such a thing. Obviously, all of this perfectly coheres withthe fully integrated themes of the everlasting God who is the Sovereign Lord and Creatorthat dominate the First Spoke. This KeyLink is particularly strong in that it links two verses,
one from each “half” of Isaiah, to the one verse in Romans. It thereby doubly demonstrates
the correlation between Isaiah and Romans, even as it confirms the unity of the Book of
Isaiah itself which is almost universally denied by modern scholars.

 Genesis: The Election of Abraham, the Father of the Faith
Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, andfrom thy father’s house, unto a land that 1) I will shew thee: And 2) I will make of thee a great
nation, and 3) I WILL bless thee (avarekekah), and 4) make thy name great; and thou shalt
be a blessing: And 5) I WILL bless (avarakah) them that bless thee, and 6) curse him thatcurseth thee: and in thee shall all families of the earth be blessed.
Genesis 12:1ff (Spoke 1, Cycle 1)

God's choice of Abram (soon to become
Abraham), is a key articulation point in
Aleph Prefix: Sign of I WILL
the unfolding drama of redemption. HereGod initiated the Jewish race that would
1
Arekah: I WILL shew theegive birth to Jesus Christ, the Saviour of
the World in whom "all families of the2
Eh'eskah: I WILL make theeearth" would be blessed. It is the Aleph
event in the history of the Gospel, and3
Avarekekah: I WILL bless theeso it is no small wonder to behold how
God conspicuously marked it by using
the Aleph Prefix six times in the expres4
Agaddalah: I WILL make greatsion of His Sovereign Will for Abram.
The corresponding KeyWords are listed
5
Avarakah: I WILL blessin the table. The fifth entry is of primarysignificance. It is based on barak, the6
Ah'or: I WILL cursecommon word meaning to bless (pg150) which appears over 300 times in the Bible. But the exact form used in the passage
above is not common at all. Its technical definition, which I have abbreviated to the bareminimum necessary for what follows, is the first person singular imperfect cohortative form of
barak. Sorry for the minute details, but they are necessary to see the great glory of what
God has done here. Besides, we live in "the day of small things" (Zech 4:10), chief amongst
them being the microprocessor which allows anyone with a computer and some software to
study the Word as if he had a thousand well-trained monks to do his every bidding. And sowith a few clicks of my mouse I ordered my micro-monks to search the entire body of Sacred
Scripture for every occurrence of the exact form of avarakah used in Genesis 12:3. The re-að;a,r]a'òc][,a,òk]r,b'a'hl;D]g'a'hk;r}b;a}
raoa;

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Spoke 1 – Aleph: Genesis, Isaiah, Romans
sults stunned me. The Bible contains exactly three occurrences of avarakah, the first person
singular imperfect cohortative form of barak. The first is in Genesis 12:3 above. The othertwo are from Alphabetic Verses corresponding to Aleph: I will bless (avarakah) the LORD at all times: his praise shall continually be in my mouth.
AV Ps 34:1

 I will extol thee (aromimkah), my God, O king; and I will bless (avarakah) thy name for everand ever.

AV Ps 145:1

This means we have Alphabetic KeyLinks from two Aleph verses to the First Book on theFirst Spoke, the very Spoke corresponding to Aleph! Furthermore, this double KeyLink
strikes the exact point marking the genesis of the Gospel!

Double Spoke 1 Alphabetic KeyLink
AVARAKAH (I WILL BLESS)
Aleph (AV Ps 34:1)

Genesis 12:3

Aleph (Av Ps 145:1)

If only I had words to express the impact this had on my soul. I discovered this after writing
the pages above about the meaning of the Aleph Prefix (pg 125). This exemplifies the abundant fruitfulness of the wondrous Wheel of God's Word. I have been studying it for a decade,yet every day new knowledge leaps out that not only dovetails with everything that has gone
before but also magnifies the previous understanding beyond all measure!
The meaning of this KeyWord is easy to analyze. It
Avarakah (I will bless)breaks down into three pieces. The first is the Aleph
Prefix which indicates the "first person singular imperfect," the idea of I WILL. The second is the triliteral root
barak (to bless). The third is the "cohortative ending"
Cohortative Barak Aleph Prefix
indicated by appending the syllable h ; (ah), also known(Hey Suffix) (Bless)(I WILL)
as the "cohortative of volition." This is the Hebraic wayof emphasizing one's determined intent to do what is stated. In effect, it is like saying"I really mean it!" And this is what is so very wonderful about these revelations. God amplified His Promise to the limit of the Hebrew language when He used six Aleph Prefixes andthe cohortative form, but then He took it well beyond the limit of any language by uniquely
linking it to two Alphabetic Verses corresponding to Aleph and engraving it in the geometryof His everlasting Word! If ever there were a promise we could trust God to fulfill, this is it.

h

krb

a

Some verbs that have the cohortative meaning cannot be written with the Hey Suffix because they already have some other Letter suffixed. This is the case with the third word inGod's Promise to Avram, avarekekah (I will bless thee), which uses a Kaph Suffix to signify
thee (pg 113). Grammarians distinguish these words as "cohortative in meaning but not inform." If we now expand the search to include these, it returns two blessings from the Lord
Himself (Gen 12:2, 26:3) and two patriarchal blessings (Gen 27:7, 48:9). The theme remains
restricted entirely to the Aleph Alphabetic Verses and the First Spoke. Finally, if we expand
the search to return all verses that use the first person imperfect (Aleph Prefix) whether cohortative or not, we find a total of eighteen verses, that break down as follows: Genesis (8x),Isaiah (1x), Alphabetic Verses corresponding to Aleph (2x), and others (7x). This means that
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
11 of the 18 hits (61%) are either on Spoke 1 or in Alphabetic Verses corresponding to
Aleph! The one occurrence in Isaiah is particularly rich. It unites five Aleph KeyWords:
Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rockwhence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham
your father (av), and unto Sarah that bare you: for I called him alone (echad), and blessedhim (avarekehu), and increased him (arabbehu).
Isaiah 51:1f (Spoke 1, Cycle 2)

Most in depth commentaries note the word play involved in the Blessing of Abraham. In his
entry on Genesis 12 in the Word Biblical Commentary, Gordon Wenham wrote "Every mention of the root 'to bless' in this passage is a paronomastic allusion to Abram’s name. Here it
is unmistakable (cf. ăbārekĕkā 'I will bless you' and abrām)." Wenham's "paronomastic" isjust scholastic jargon that simply means "a play on words, a pun." Scripture is saturated withparonomasia. It is one of God's most effective and delightfully intelligent ways of coloringand expanding His Word to lead us by implication and association to the shoreline of His
oceanic Wisdom. The Book of Isaiah also has a strong link to Aleph in one of its verses
which contains six Aleph KeyWords, four of which appear in Alphabetic Verses (Isa 25:1):
O LORD, thou (attah, AV Ps 119:4) art my God (Elohi, AV Ps 145:1); I will exalt thee (aromimka, AV Ps 145:1), I will praise (odeh, AV Ps 111:1a) thy name; for thou hast done wonderful things; thy counsels of old are faithfulness (emunah) and truth (amen).

The last two words are central to the dominant themes of Spoke 1, as we now shall see.

 Abraham Believed God (Genesis

Romans)For what saith the scripture? Abraham believed (aman) God, and it was counted unto him forrighteousness.
Romans 4:3 (Spoke 1, Cycle 3)

FAITH IN GOD is the first principle of the Gospel.
It is the one and only way for a soul to be right with
the Creator. This is how it has been since the beginning when God first revealed the Gospel in Genesis
15:6, cited by Paul in Romans 4:3 above. This is theroot, the heart, and the soul of the Good News
preached with unique clarity and completeness inRomans, Paul's greatest Epistle. It opens with thedeclaration of its central theme (Rom 1:16f):
For I am not ashamed of the gospel of Christ: for it is
the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For
therein is the righteousness of God revealed fromfaith to faith: as it is written,
THE JUST SHALL LIVE BY FAITH.

a Aleph KeyWords
ba; Av: Fatherµh;r;b]a', Avraham: Abrahamhk;r}b;a} Avarakah: I Will Bless
Faithfulness
hn:WmaÔi Emunah:
Firmness, Fidelity
Believe, Trust,÷m'a; Aman:
Act Faithfully
Truly, Verily,
÷mea; Amen:
Certainly

The Aleph KeyWords amen and emunah carry the connotation of faith, faithfulness, belief,
truth, certainty, verification, firmness and stability. It is the word translated as "truly" in thequotes of the Lord when He said "Truly, truly I say to you." In the Bible, Faith means Reality,
which is how God defined it, saying "faith is the substance (assurance) of things hoped for,130

Spoke 1 – Aleph: Genesis, Isaiah, Romans
the evidence (confirmation) of things not seen" (Heb 11:1, Spoke 14, pg 284). The connection is obvious; God is the root of all that is, which means that faith in Him connects thesoul to Ultimate Reality. This is the polar opposite of its caricature as "blind credulity in a
fantasy" propagated by unbelievers.
This, the Genesis of the Gospel, is saturated with Aleph KeyWords, chief amongst them
being the first word of the Hebrew language, Av (Father), the Word Picture of the Leaderof the House (pg 116) which derives its ultimate meaning from the nature of the eternal
Godhead, the First Person of the Trinity, God the Father. God used this word when He
chose Avram to be the father of the multitude that would come to Him through faith in the
Lord Jesus Christ. This event is recorded in two and only two passages of the entire Bible; it
is a Spoke 1 KeyLink. The Hebrew passage in this KeyLink contains four Aleph KeyWords– Av, Avraham, Avarakah (I will bless), and Emunah (Faith) – and many other words that begin with the Aleph Prefix. As with Genesis 12, God's Will is stated with absolute clarity:

Spoke 1 KeyLink
The Election of Abraham, the Father of the Faith
Genesis (Spoke 1, Cycle 1)

Romans (Spoke 1, Cycle 3)[17:1ff] And when Abram was ninety years old and nine, the
L ORD appeared to Abram, and said unto him , I am the
Almighty God; walk befo re me, and be thou perfect. And
I WILL make my covenant between me and thee, and I WILL
multiply thee exceedingly. And Abram fell on his face: andGod talked with him, saying, As for me, behold, my covenant
is with thee, and thou shalt be a father of many nations.
Neither shall thy name any more be called Abram, but thy
name shall be Abraham; for a father of many nations have
I made thee. And I WILL make thee exceeding fruitful, andI WILL make nations of thee, and kings shall come out ofthee. And I WILL establish my covenant between me andthee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.

[4:1ff] Therefore it is of faith, that it might
be by grace; to the end the promise might
be sure to all the seed; not to that only
which is of the law, but to that also which
is of the faith of Abraham; who is thefather of us all, (As it is written, I havemade thee a father of many nations,)
before him whom he believed, even God,
who quickeneth the dead, and calleth
those things which be not as though they
were. Who against hope believed in hope,that he might become the father of manynations, according to that which was spoken, So shall thy seed be.

This is but one of a host of KeyLinks between Genesis and Romans, as discussed below.

 Isaiah: The Supreme Prophet of the Sovereign Lord
For thus saith the LORD that created the heavens; God himself that formed the earth andmade it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the
LORD; and there is none else.
Isaiah 45:18 (Spoke 1, Cycle 2)

In the review of Spoke 1 in the Divine Design of the Twenty-Two Spokes (pg 61), the broad
recognition of Isaiah's supremacy was documented with numerous citations from highly
qualified scholars who ascribed to him such epithets as the "Prince of the Prophets" and the"greatest Old Testament Prophet." Watts described his Book as "the apex of prophetic vision." Chafer and Wolf both testified to its integration with Paul's greatest Epistle by calling it
the "Romans of the Old Testament." These comments are but a hint of the supernatural inte131

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
gration of Isaiah with the other two Books on the First Spoke. We have already reviewed
many aspects of this miracle, such as the triple KeyLink between all three Books based on
the Aleph title of the everlasting God and the double KeyLink between Isaiah and Romans
based on God's Sovereignty (The Pot and Potter). We also saw it in the distribution of thecreation verbs "bara" and "ktidzo" which is greatly maximized on Spoke 1, with significant
contributions from each of its Books (pg 103). A closer look at this Aleph theme of creation
will now bring forth yet another host of wonders.

 Creation of Heaven and Earth (Genesis

Isaiah)I have made the earth, and created manupon it: I, even my hands, have stretched out
the heavens, and all their host have I commanded.
Isaiah 45:12 (Spoke 1, Cycle 2)

The highlighted words in this verse are thesame as those in the verse in the preceding
section (Isa 45:18). The underlying Hebrew
words are listed in the table. This is the basis of a very strong double KeyLink that also
is bilingual. It matters not if we search for theset in English or in Hebrew, the same threeverses are returned; two from Isaiah (45:12,
18) and this one from Genesis:

Double Spoke 1 KeyLink
Creation of Heaven and Earth
Genesis 2:4

Isaiah 45:12,18

År,a,µyIm;v;

hc;[;

ar;B;

eretz

shamayim

asah

bara

earth

heaven(s)madecreated

These are the generations of the heavens
and of the earth when they were created, inthe day that the LORD God made the earth
and the heavens. Gen 2:4 (Spoke 1, Cycle 1)

If we now loosen the constraints slightly andsearch only for the set (created, heaven(s),earth), we find a total of ten verses, seven ofwhich (70%) are from Spoke 1, as shown in
the graph. We lose the KeyLink because theset is found in other verses, but in return wefind a maximized distribution on Spoke 1.

 Israel shall be Saved (Isaiah

Romans)But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed
nor confounded world without end.
Isaiah 45:17 (Spoke 1, Cycle 2)

One of the greatest KeyLinks on Spoke 1 is based on God's Promise to save Israel.
The highlighted phrase is found in one and only one other verse in the entire Bible,
Romans 11:26. I quote the surrounding verses for context and to include another KeyLink:
For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise inyour own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of132

Spoke 1 – Aleph: Genesis, Isaiah, Romans
Zion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto
them, when I shall take away their sins.
Romans 11:25ff (Spoke 1, Cycle 3)

The underlined words are part of the broad group of
Spoke 1 KeyLink
citations of Isaiah found in Romans. It also is a KeyLink to Isaiah 59:20f. If it seems like I am rushing
Israel shall be Saved
through these KeyLinks, it is because that is exactly
what I am doing. The overflowing abundance of reveIsaiah 45:17
Romans 11:25
lation leaves me no choice. I am greatly constrainedby the limited size of this book. There is no end to the glory of God's Word!

 JUSTIFICATION (Isaiah

Romans)Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken,
smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for
our iniquities: the chastisement of our peace was upon him; and with his stripes we arehealed. All we like sheep have gone astray; we have turned every one to his own way; andthe LORD hath laid on him the iniquity of us all.
Isaiah 53:4ff (Spoke 1, Cycle 2)

In the high-level overview of the thematic links between Isaiah and Romans in Chapter 5, I
cited many commentators who referred to Isaiah as the "Romans" and the "St. Paul" of the
Old Testament" (pg 62). This is because Isaiah contains the clearest and most explicit proclamation of the Gospel in the Hebrew Scriptures. God engraved this link in His Capstone:

Spoke 1 KeyLink
Our Righteous God Justifies Sinners by the Cross of Christ
Isaiah 53:11 (Spoke 1, Cycle 2)

Romans 3:26 (Spoke 1, Cycle 3)

He shall see of the travail of his soul, and shall besatisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

To declare, I say, at this time his righteousness:that he might be just, and the justifier of him
which believeth in Jesus.

 Romans: Created for the Glory of God
Even so then at this present time also there is a remnant according to the election of grace.
Romans 11:5 (Spoke 1, Cycle 3)

The theme of God's faithful remnant forms a strong link between Isaiah and Romans. Indeed,
two KeyLinks from Isaiah are introduced using his very name:Isaiah also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, aremnant shall be saved:
Romans 9:27
And as Isaiah said before, Except the Lord of Sabaoth
had left us a seed (remnant), we had been as Sodom,
and been made like unto Gomorrah.
Romans 9:29

Spoke 1 KeyLinks
God's Faithful Remnant
Isaiah 10:22

Romans 9:27

Isaiah 01:90

Romans 9:29

These are two of the five times that Paul cited Isaiah by name. No other Epistle on Cycle 3
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
even mentions his name at all, so we have yet another unique link between Isaiah and Romans. Furthermore, the Book of Romans cites Isaiah seventeen times, more than any other
New Testament Book. A large volume could be written on the relation between these two
Books, each the first and greatest of its own canonical division, and the Letter Aleph thatgoverns the Spoke on which they reside.
Many of the top-level super-obvious links
Spoke 1 KeyLinks
amongst Genesis, Isaiah, and Romans havebeen reviewed here and in Chapter 5 (pg 59).
GenesisRomansSpace allows only the briefest summation of
Cycle 1
Cycle 3
Common Elements
the results specific to Romans. An outline ofPaul's greatest Epistle reveals it to be an inGen 15:5
Rom 4:18
so shall thy seed betricate interweaving – a Divine Tapestry – ofGenesis and Isaiah. The Book begins by goGen 18:14 Rom 9:9
Sarah shall have a son
ing back to the beginning – creation – just
In Isaac shall thy seed
like Isaiah 1 (pg 63). It then expands on the
Gen 21:12 Rom. 9:7
be called (near KeyLink) 69
universal condemnation due to sin (Rom 2-3)
and in chapter 4 goes back to Genesis and
Gen 25:21 Rom 9:10
Rebecca conceived
the blessing of Abraham (pg 130). Then in
The elder shall serve
Romans 5 we encounter the sin of the first
Gen 25:23 Rom 9:12
the younger
man, named with the Aleph KeyWord Adam,and in chapter 9 we find a host of KeyLinks to
Gen 3:15
Rom 16:20 shall bruise [Satan]
Genesis, as listed in the table. Paul thenmakes a transition to Isaiah, naming him five times and citing him seventeen times.
Not all of the seventeen citations from Isaiah found in Romans are KeyLinks because
other Books also cite some of them. For example, both Romans and the first Epistle of Peter(the Rock) cite the "stone" prophecies in Isaiah 8:14 and 28:16. Conversely, not every KeyLink is necessarily a deliberate citation. Space prohibits listing all the links and KeyLinks, so I
will conclude with one of my favorites. It links Romans 8:30 to Isaiah 43:7 where God applied
the creation verbs bara (create), asah (make), and yatza (form) to each individual believer:Spoke 1 KeyLink
Each Believer Individually Created for the Glory of God
Isaiah 43:7 (Spoke 1, Cycle 2)

Romans 8:30 (Spoke 1, Cycle 3)

Even every one that is called by my name:for I have created him for my glory, I haveformed him; yea, I have made him.

whom he did predestinate, them he also called:
and whom he called, them he also justified: andwhom he justified, them he also glorified.

The Aleph theme of Creation displayed in Romans 1 moves to a new level, an octave, inRomans 8. Just as the Sovereign Lord called forth the original physical creation from absolute nothingness, so also He calls each and every believer into existence and conforms themto the image of His Son, all for His Glory. This is the meaning of Aleph and the Spoke it
governs. Praise His Name now and forever!
134

b
SPOKE 2 – BET:EXODUS, JEREMIAH,
1 CORINTHIANS The House of God
For we are labourers together with God: ye are
God’s husbandry, ye are God’s building. According to the grace of God which is given untome, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But
let every man take heed how he buildeth thereupon. For other foundation can no man lay
than that is laid, which is Jesus Christ. … Know ye not that ye are the temple of God, andthat the Spirit of God dwelleth in you?
1 Corinthians 3:9ff (Spoke 2, Cycle 3)

The name of the Second Letter is based on thecommon Hebrew word for a house (bayit) found inover 2000 verses. Its shape in the ancient script
represented a tent –– the typical house of the
Hebrews as they wandered in the wilderness. Whenrotated, it became the lower case Latin b. As withmany KeyWords, God presented its meaning in theplain text of Scripture in the story of Jacob's Ladder:"this is the House of God ... and he called thename of that place Bethel" (Gen 28:17ff). The third
entry in the table shows that Bethel is simply thename of the Second Letter followed by the Aleph
KeyWord El (God, pg 122). Many Christians know
Bet via Bethlehem (House of Bread), where Jesus, the Bread of Life, entered the world to become
housed in human flesh. Rabbi Ginsburgh summarized the traditional Jewish understanding of theSecond Letter: 70

b Bet KeyWords
tyBe Bet: 2 Letter
tyIB' Bayit: Houselae tyBe Bethel: House of God
ndHouse of
µj,l, tyBe Bethlehem:
Bread
YHVH: House ofhwhy tyBe Bet
the Lord÷Be Ben: Son
hn:B; Banah: To Build

The house symbolizes the ultimate purpose of all reality: to become a dwelling place below
for the manifestation of G-d's presence.

This coheres, of course, with the Christian understanding of the consummation of God's Planof the Ages when He will "dwell with his people" (Rev 21:3, pg 69). The Book of Exodus records God's first big step towards fulfilling His Plan to build a “dwelling place below,” that is,
135

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
here on earth. It is in Exodus that God first mentions His Tabernacle as the House of theLord (Bet YHVH, Exo. 23:19). This is one of the primary themes of the Second Book whichcontains the design, given directly from God to Moses atop Mount Sinai, of the pattern of
the Tabernacle. Over a third of Exodus (its last fifteen chapters), is devoted to its designand construction, and the Book ends with the Tabernacle being filled with the Glory of God,representing His Presence amongst His People. This is a major theme of the Second Book,and it is based on the literal meaning of the name of the Second Letter, Bet (House).
God designed the “House of the Lord” as a typological image of Jesus Christ, His Son(Ben) in whom “dwelleth all the fullness of the Godhead bodily” (Col. 2:9). He is the Word of
God who was “made flesh and dwelt (literally tabernacled) amongst us” (John 1:14), in perfect agreement with the Type of the Tabernacle which housed the Ten Commandments, theprototypical Word of God. And just as the Tabernacle was the focus of God’s glory on earth
which covered it as a bright cloud, so when the Son became flesh, “we beheld his glory, theglory as of the only begotten of the father” (John 1:14). There is no end to the depth of thetypological correlation between the Second Letter, the Tabernacle, and the Second Personof the Trinity. Christ Himself made the typology explicit in the Second Chapter of John:
And said unto them that sold doves, Take these things hence; make not my Father’s housean house of merchandise. And his disciples remembered that it was written, The zeal of thinehouse hath eaten me up. Then answered the Jews and said unto him, What sign shewest
thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six
years was this temple in building, and wilt thou rear it up in three days? But he spake of thetemple of his body. When therefore he was risen from the dead, his disciples rememberedthat he had said this unto them; and they believed the scripture, and the word which Jesus
had said.

The Tabernacle of the Lord is one of the greatest overarching types given in Scripture. It
was designed by God as a picture of His whole purpose of creation, first established in theTabernacle in the Wilderness. This set the stage for Christ as Emmanuel (God with us)which then blossomed into the image of each member of His Body as an individual “Templeof God” (1 Cor 3:16) with all the members collectively symbolized as “living stones” “fitly
framed together” to form the Body of Christ, “a holy temple in the Lord.” Finally, the Book of
Revelation consummates this image, prophetically declaring the time when “the tabernacle of
God is with men, and he will dwell with them, and they shall be his people, and God himself
shall be with them, and be their God” (Rev 21:3). This entire typological theme is containedin the Archetype of the House, the essential symbolic power of the Second Letter.

 A Son over the House of God
Now these are the names of the children of Israel (b'nei Yisrael), which came into (bo)Egypt; every man and his household (bet) came (bo) with Jacob.
Exodus 1:1 (Spoke 2, Cycle 1)

God designed the initial verse of the Second Book as a primer on the symbolic meaning of
the Second Letter. It contains three primary KeyWords that exemplify different aspects ofBet. This verse jointly presents the name of the Second Letter and the title of the Second
Person of the Trinity, Ben (Son), which also appears in a Bet verse of Lamentations:136

Spoke 2 – Bet: Exodus, Jeremiah, 1 Corinthians
 The precious sons of Zion (B'nei Tzion), comparableb Bet KeyWords
tyIB' Bayit: House
awBo Bo: Enter In
B Bet Prefix: IN

to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter! AV Lam 4:2

B'nei is the plural construct form of ben which mostliterally denotes a male child but in the plural can refer
to both male and female children. It also is used idiomatically to identify the essential quality of a person,
such as a “son of wickedness” (Ps 89:22), or a “son ofpeace” (Luke 10:6). The term “son of man” generallymeans mortal or human except when applied as aprophetic title of Christ in which case it identifies him
as the object of prophecy while emphasizing His humanity. God displayed the etymological root of ben –the KeyWord banah (to build) – in one Alphabetic
Verse:

Yisrael:laer:c]yI yneb] B'nei
Children of Israel
Tzion:
÷wOYx yneb] B'nei
Sons of Zion He hath builded (banah) against me, and compassed me with gall and travail.

AV Lam 3:5

÷Be Ben: Son
hn:B; Banah: To Build

Genesis 4:17 exemplifies the connection between ben and banah:
And Cain knew his wife; and she conceived, and bare Enoch: and he builded (banah) a city,and called the name of the city, after the name of his son (ben) Enoch.

The essential idea is that the son, as the progeny of the father, builds up the father’s house.
Gesenius explained their connection in terms of Bet: 71
House is a common Eastern metaphor applied to family and children, and he who begets
children is said to build a house. Hencea son, is so called from the idea of building, i.e.
begetting.

÷BeThis metaphor appears frequently in Scripture, as in the blessing spoken upon Boaz when hereceived Ruth as his wife (Ruth 4:11):
The LORD make the woman that is come into thine house like Rachel and like Leah, which
two did build (banah) the house (bayit) of Israel: And let thy house be like the house ofPharez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of thisyoung woman.

All these ideas come together in the Hebrew Word Picture of the Son (Ben, pg 117), spelt
with Bet and Nun. As discussed at length on Spoke 14, the essence of the Fourteenth Letteris based on its name which means perpetuity or posterity as well as related KeyWords
such as neen (son, in the sense of progeny), nachal (to inherit) and ne’eman (faithful). Thus
it is on Spoke 14 alone that God speaks of the Eternal Inheritance for all who are faithfulwith His Son Jesus (pg 283), and it is there in the opening passage of Hebrews that Jesus isdeclared to be the Son, the Heir of All Things and Maker of the Universe:
God, who at sundry times and in divers manners spake in time past unto the fathers by theprophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of
all things, by whom also he made the worlds.
Hebrews 1:1ff

Just as the Aleph KeyWord Av (Father, pg 116) is a picture of the Leader (Aleph) of the137The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
House (Bet), so also Ben is a picture of the Heir (Nun) of theHouse (Bet). The great and overwhelming miracle of God is thatthe Books on the corresponding Spokes exemplify the meaningsof the Letters and the words formed from their combinations.
The content of the Books of Exodus (Spoke 2, Bet) and Hebrews (Spoke 14, Nun) unite to exemplify the meaning of Ben(Bet + Nun) by interweaving themes based on the KeyWords
Bet, Ben, Banah, Nun, Ne’eman and Nachal. This is made explicit in Hebrews on Spoke 14:

Hebrew Word Picture÷Be (Ben, Son)
The Heir of the Houseb Bet: House÷ Nun: Heir, Posterity

Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and HighPriest of our profession, Christ Jesus; Who was faithful [Nun KeyWord Ne’eman] to him thatappointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house [Bet KeyWords
Bet and Banah] hath more honour than the house. For every house is builded by some man;but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over
his own house [Bet Keywords Ben and Bet]; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.
Hebrews 3:1ff (Spoke 14, Cycle 3)

The Bible Knowledge Commentary explains this passage in terms of the Typology of theTabernacle, designed and built in Exodus and fulfilled in Jesus Christ and His Church: 72
But Jesus as a Builder excels Moses in honor since Moses was simply a servant carrying out
instructions. But what Jesus has built is, in fact, everything, for God is the Builder of“everything.” Implicit here is the Son’s role in Creation (cf. Heb. 1:2, 10) and indeed His identification as God (cf. Heb. 1:8). But beyond this is the thought that God’s house in which
Moses was faithful was a kind of miniature representation of “everything,” that is, of thegreater house over which the Son presides at God’s right hand in heaven (cf. Heb. 1:3 with
Heb. 4:14). The “holy of holies” in His earthly house was but a shadow of heaven itself where
Christ has now gone “to appear for us in God’s presence” (Heb. 9:24). Moses’ fidelity consisted in erecting that shadow house, the tabernacle, so that it could properly prefigure thefuture order of priestly activity which now has the universe itself as its proper sphere. This is
the sphere where the exalted Christ sits faithful in all His current ministrations as well as pastones, functioning as a Son over God’s house (Heb. 3:6a).

This is the supernatural Wisdom of God revealed in the Bible Wheel. Just as the Letters
Bet and Nun combine to form a Word Picture of the Son (Ben), so the Books of Exodus(Spoke 2, Bet) and Hebrews (Spoke 14, Nun) combine to form a detailed picture of Jesus,
the Son (Ben) of God, Builder (Banah) and Heir (Nun) of all Creation. This is the Divine
Tapestry of the Bible; God interwove its Books in accordance with the pattern of the Alphabet
and the Hebrew language to form detailed pictures of its primary doctrines.

 Trust IN the Lord: The Role of Bet in Hebrew Grammar
O my God, I trust in thee (b'ka batach): let me not be ashamed, let not mine enemies triumph over me.
AV Psalm 25:2

The literal meaning of Bet as a house (a place to go in) exemplifies its grammatical function
as the prefix signifying the prepositions in, within, with, or by (pg 110). Likewise, the pronouns you and yours are signified by suffixing a Kaph (Open/Giving Hand). When these Let138

Spoke 2 – Bet: Exodus, Jeremiah, 1 Corinthians
ters are combined, their symbolic powers unite to spellb'ka, in thee, or in modern terms, in you. This is the KeyWord God used in the verse above. And as often is thecase, God used alliteration to emphasize its meaning byimmediately following it with the KeyWord batach (trust),
which He also used, again alliteratively, in AV Psalm 37:3:

B Bet KeyWords
B Bet Prefix: INòB] B'ka: In Thee Trust in the LORD (Batach B'YHVH), and do good; so

jf'b; Batach: Trust
hwhyB B'YHVH: In the LORD
HB; Bah: In her

shalt thou dwell in the land, and verily thou shalt be fed.

This simultaneously teaches the meaning of Bet and theessence of trust – we trust IN the Lord. IN God we trust.
God used the same alliterative pattern in this Bet verse: The heart of her husband doth safely trust in her (batachbah), so that he shall have no need of spoil. AV Prov 31:11

As a suffix, the fifth Letter Hey (h) indicates "her" or "hers" and so combines with Bet to formbah (in her). Most of Bet's Alphabetic Verses are based on its function as a prefix.

 Glory IN the Lord (Jeremiah

1 Corinthians)

Thus saith the LORD, Let not the wise man glory IN his wisdom, neither let the mighty man
glory IN his might, let not the rich man glory IN his riches: But let him that glorieth glory IN
this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, IN the earth: for IN these things I delight, saith the LORD.
Jeremiah 9:23ff (Spoke 2, Cycle 2)

In this passage, every occurrence of IN represents a
Bet Prefix. The table could just as well be a list of KeyWords from the Bet Alphabetic Verses. The word translated as glory is the reflexive form of hallel (to praise,
to boast) called hitpael. God used exactly the same
form of this verb, translated as boast, in conjunction
with the Bet Prefix in the Bet verse of AV Psalm 34:
 My soul shall make her boast IN the LORD: the humble shall hear thereof, and be glad.

AV Ps 34:2

In Hebrew, this verse begins with the KeyWord
B'YHVH (in the Lord), also seen above (AV Ps 37:3).
Furthermore, the Third Cycle of Spoke 2 contains a
passage essentially identical to Jeremiah 9:23ff above:B

Bet Prefixes
in Jer 9:23f

IN hiswOtm;k]j;B] B'chokmato:
wisdomIN hiswOtr;WbgÒBi Bigvurato:might
IN hiswOrv][;B] Ba’ashro:richesÅr,a;B; Ba'aretz: In the earth
tazOB] B'zoth: IN thisFor ye see your calling, brethren, how that not many wise men after the flesh, not manymighty, not many noble, are called. But God hath chosen the foolish things of the world toconfound the wise; and God hath chosen the weak things of the world to confound the things
which are mighty; And base things of the world, and things which are despised, hath God
chosen, yea, and things which are not, to bring to nought things that are: That no flesh should
glory IN his presence. But of him are ye IN Christ Jesus, who of God is made unto us wisdom,and righteousness, and sanctification, and redemption: That, according AS IT IS WRITTEN, He
that glorieth, let him glory IN the Lord.
1 Corinthians 1:26ff (Spoke 2, Cycle 3)

139

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Both passages use many identical words, suchSpoke 2 KeyLink
as wise, wisdom, mighty, glory, and glorieth, and in the last sentence Paul actually
Glory IN the Lord, O Wise Ones!
quotes Jeremiah 9:24! Furthermore, wisdomand discernment are part of a major theme ofJeremiah 9:23ff
1 Corinthians 1:26ff
Spoke 2 as discussed below (pg 147). We
have here a manifold convergence of multiple independent thematic lines consisting of1) the meaning of the Bet's name, 2) its role in Hebrew grammar, 3) its use in the Alphabetic
Verses, and 4) the Bet-based theme in Jeremiah, including its association with "boasting"that is expressed with exactly the same form of the same word as in AV Psalm 34:2, and allof this is the basis of a primary KeyLink 73 to 1 Corinthians on the Spoke corresponding to Bet
and the symbolic meaning of the Number 2 itself (pg 146)! Whew! If only I had ten thousand
pages to proclaim the never-ending glory of God's Word!

 Structure of Exodus: Son, Covenant, and House
And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son (ben), even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let himgo, behold, I will slay thy son, even thy firstborn.
Exodus 4:22f (Spoke 2, Cycle 1)

The first and most important thing to understand about the Bible
Bet KeyWords
is that it is a Self-Revelation of the Triune God. Its whole
structure is based on the Trinity (pg 164). Just as we saw that
Ben: Son
Spoke 1 was designed to reveal the character of the Father(Aleph KeyWord Av, pg 130), so now we see that Spoke 2 was
B'rit: Covenant
designed to reveal the character of the Son, expressed by the
KeyWord Ben. This is particularly evident in the Second Book
Bayit: House
since it contains God's first reference to anyone as His Son(Exo 4:22). It is here in Exodus that God set up the great typology of Christ as the Redeemer
in the image of the Passover Lamb (Spoke 2 KeyLink, pg 276) and as the Son of God in theimage of the Nation of Israel, from which He later issued in the flesh.

B÷BetyriB]
tyIB'

Exodus has a very clear and well-orderedstructure that has been outlined by many Biblical scholars. The synopsis is adapted from
Baxter's highly detailed overview of the whole
Bible, Explore the Book. The right column presents his summary, the left column lists my association of the Bet KeyWords that correspondto the dominant theme of each section.
The first section is marked by the KeyWordben (son). It consists of the first eighteen chapters that record the gestation of Israel in thewomb of Egypt where they were fed and protected during a time of extreme famine. In
preparation of His Plan, God had exalted Jo140

Bet
KeyWords
Son(Ben)
Covenant(B'rit)
House
(Bet)

Baxter’s Synopsis of theBook of Exodus
I. The Exodus (1–18)
Projected (1–4)
Obstructed (5–11)
Effected (12–18)

II. The Law (19–24)
Commandments – Moral
Judgments – Social
Ordinances – Religious

III. The Tabernacle (25–40)
Designed (25–31)
Delayed (32–34)
Completed (35–40)

Spoke 2 – Bet: Exodus, Jeremiah, 1 Corinthians
seph in Pharaoh’s eyes, who then was very generous to Israel and gave them the “best of
the land” (Gen 47:6). They soon “increased abundantly, and multiplied, and waxed exceedingmighty” (Exo 1:7). This caused a new Pharaoh, who knew not Joseph, to fear and enslave
them, so their protectors became taskmasters and the haven of Egypt was transformed into
an “iron furnace” and a “house of bondage.” After four hundred years, God induced the national birth of Israel through an escalating series of Ten Plagues, the last of which simultaneously introduced the joint typology of the Passover Lamb and the Son of God.
The second section centers on the covenant (b'rit) God madewith Israel when He gave the Ten Commandments. The Hebrew
phrase "Aseret Haddavarim" literally means "The Ten Words,"
hence the familiar title "Decalogue" (deka = ten, logoi = words). God
displayed the intrinsic connection between the ideas of word (davar) and covenant (b'rit) when He spoke to Moses (Exo 34:27ff):

The Ten Wordsµyrib;D]h; tr,c,['Aseret Haddavarim

And the LORD said unto Moses, Write thou these words (haddavarim): for after the tenor ofthese words (haddavarim) I have made a covenant (b'rit) with thee and with Israel. And he
was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water.
And he wrote upon the tables the words of the covenant (divrei b'rit), the ten commandments (asaret haddavarim).

The Ten Words were written on two stone tablets and placed in the Ark of the Testimony.
This exemplifies the symbolic meaning of the Number 2 and its relation to the Word (Davar).
Jesus sent out witnesses two by two, (Luke 10:1) and two is the minimal number of witnesses by which "every word is established" (Deut 17:6, Mat 18:16). God Himself has given
us the Two Testaments (Old and New) and the Second Person of the Godhead – the Son,the Faithful Witness (Rev 1:5) – bears the title Word of God. All of this integrates with thecovenant that God established between two, Himself and Israel, in the Second Book.
The third section spans the last fifteen chapters and records the Divine revelation of thepattern of the Tabernacle – the House of the Lord (Bet YHVH) – and its construction, consecration, and filling with the glory of the Divine Presence. It is based on the literal meaningof Bet as House. These are the three images – Son, Covenant, House – that God used toreveal the Gospel of Jesus Christ in the Typology of the Tabernacle (pg 148). The Ten
Commandments are the prototypical Word which was housed in the Ark of the Testimony inthe very heart of the Tabernacle in the Holy of Holies. It is an exact prophetic image of the
primary Christian doctrine of the Incarnation of God's Word (John 1:14, pg 355) in the Sonof God, Jesus Christ, in whom "dwelleth all the fullness of the Godhead bodily" (Col 2:9).

 Jeremiah: The Call of Two Prophets (Exodus

Jeremiah)

And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you,save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and inmuch trembling. And my speech and my preaching was not with enticing words of man’s
wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in
the wisdom of men, but in the power of God.
1 Corinthians 2:1ff (Spoke 2, Cycle 3)

Paul was not the first prophet of God to disparage his own speaking ability. It was, in fact,
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
the first thing that both Moses and Jeremiah did when God called them into His service. This
theme marks all three Books on Spoke 2:

The Call of Moses

The Call of Jeremiah

Exodus (Spoke 2, Cycle 1)

Jeremiah (Spoke 2, Cycle 2)[4:10ff] And Moses said unto the LORD, O my Lord,
I am not eloquent, neither heretofore, nor since
thou hast spoken unto thy servant: but I am slowof speech, and of a slow tongue. And the LORD
said unto him, Who hath made man's mouth? or
who maketh the dumb, or deaf, or the seeing, or
the blind? have not I the LORD? Now therefore go,
and I will be with thy mouth, and teach thee what
thou shalt say. ... [7:2ff] Thou shalt speak all that
I command thee: and Aaron thy brother shallspeak unto Pharaoh, that he send the children of
Israel out of his land. ... And thou shalt speak unto
him, and put words in his mouth: and I will bewith thy mouth, and with his mouth, and will teachyou what ye shall do.

[1:4ff] Then the word of the LORD came unto me,saying, Before I formed thee in the belly I knew
thee; and before thou camest forth out of the womb
I sanctified thee, and I ordained thee a prophet
unto the nations. Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child. But the
LORD said unto me, Say not, I am a child: for thoushalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. Be notafraid of their faces: for I am with thee to deliver
thee, saith the LORD. Then the LORD put forth his
hand, and touched my mouth. And the LORD said
unto me, Behold, I have put my words in thy
mouth.

Barry L. Bastra commented on the extremely obvious links between these two great prophetsin his book Reading the Old Testament: 74
Of whom does this [Jeremiah’s calling] remind you? An alert student of the Hebrew Bible
would have to say Moses. Jeremiah expressed the same reluctance as Moses to become aprophet. Jeremiah expressed the same kind of excuses as Moses, claiming a lack of qualifications. Jeremiah's hesitation concerned the same problem, his mouth, as did Moses'. Andin both cases Yahweh met the "mouth" objection: in Moses' case by providing Aaron as his"mouthpiece," and in Jeremiah's by placing the words right on his lips.

There are many KeyLinks between these passages, too many to list in this limited space.
The most important is found in the specific Hebrew words God used when He called Moses
and Jeremiah. The KeyLink table shows the command as it is written in Exodus 7:2. Note the
et-kol that encompasses God's Word from beginning to end (pg 89). The same four words
appear in Jeremiah 1:7, differing only in the order of one word: t'dabar (thou shalt speak)
appears at the end rather than the beginning of the clause. But in both cases, God used exactly the same set of words. Furthermore,
Spoke 2 KeyLink
they appear together nowhere else in all Scripture; this set is unique to Exodus and
The Call Moses and Jeremiah
Jeremiah! We have therefore a Spoke 2 KeyLink based on the essential theme of the Word
Exodus 7:2
Jeremiah 1:7(Davar), the Divine Title of the Second Person of the Trinity. This is just like the Spoke 1
theme based on the Aleph KeyWord Av (Faatzavekah asher
et-kolT'daber
ther, pg 128). It is easy to check this KeyLink
I command
Thou shalt
in faithful translations like the KJV (that do not
that
all
thee
speak
paraphrase or otherwise monkey with theðW<x'a' rv,a' lk;Atae rBed't]

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Spoke 2 – Bet: Exodus, Jeremiah, 1 Corinthianstext), since a search for all occurrences of the phrase "I command thee" in conjunction with"speak" selects the same verses as above. This is an extremely rich area for research. I
have much more to say that unfortunately will not fit here in this limited space.

 The Land of Egypt (Exodus

Jeremiah)

Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in thestreets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt,even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not,nor inclined their ear, but walked every one in the imagination of their evil heart.
Jeremiah 11:6ff (Spoke 2, Cycle 2)

The thematic correlations between Exodus
and Jeremiah are truly astounding to behold.
They also are easy to measure with mathematical precision. The graph shows the distribution of the phrase "land of Egypt" on the
Wheel. Hits from different Cycles are marked
with black (Cycle 1) and grey (Cycle 2) bars.
There are no hits on Cycle 3. The highest bar
is, as would be expected, the black bar representing the sixty hits from Exodus. The surprise comes from the corresponding peak on
Cycle 2. It represents the 32 hits from
Jeremiah, which is almost half of all hits onthat Cycle. This means that the essential
theme of Exodus – represented with amazing simplicity in the phrase "land of Egypt" –manifests in Jeremiah more than any other of the seventeen prophets. This is another example of the correlated fine-structure that links individual Books on the Wheel (pg 97).

 Two Covenants, Old and New (Exodus

Jeremiah)

Behold, the days come, saith the L ORD, that I will make a new covenant (b'rit chadashah)with the house of Israel, and with the house of Judah: Not according to the covenant that I
made with their fathers in the day that I took them by the hand to bring them out of the landof Egypt; which my covenant they broke, although I was an husband unto them, saith the
LORD: But this shall be the covenant that I will make with the house of Israel; After those days,
saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will betheir God, and they shall be my people. And they shall teach no more every man his
neighbour, and every man his brother, saying, Know the LORD: for they shall all know me,from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity,and I will remember their sin no more.
Jeremiah 31:31ff (Spoke 2, Cycle 2)

The TWO COVENANTS form the large-scale outline of the entire Bible. Indeed, the passage
above is what gave rise to the descriptive terms of its two primary divisions as the Old andthe New Testaments (Covenants), and all of this is based on the fundamental Bet KeyWord
b'rit (covenant). The dominance of this theme on Spoke 2 is particularly striking because it
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
relates in so many ways to the archetypal meaning of the Number 2. It takes two to makea covenant, and there are two covenants on Spoke 2; the first was made in Exodus, the second was prophesied in Jeremiah. The Mediator of this Covenant is Himself the Second Person of the Trinity, and His Name is a Bet KeyWord ben (son) which first appears (in reference to God's Son) in the Second Book (Exo 4:22) and within the Psalms in the Second
Psalm, etcetera, etcetera, etcetera ... to infinity and beyond!

 1 Corinthians: Is Christ Divided?
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak thesame thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me ofyou, my brethren, by them which are of the house of Chloe, that there are contentions
among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of
Cephas; and I of Christ. Is Christ divided?
1 Corinthians 1:10ff (Spoke 2, Cycle 3)

There are three primary thematic elements interwoven throughout the Book of 1 Corinthiansthat are based on the meaning of Bet and its relation to the Archetype of the Number 2:
 Admonitions against divisions, schisms, and contentions (1:10ff, 3:1ff, 4:7, 11:18ff)
 Exhortations concerning the use of discernment, wisdom, and judgment (4:1ff, 6:1ff)
 Expositions on the nature of wisdom in general, and the superiority of God’s Wisdom over thewisdom of the world in particular (1:17ff, 3:18ff)

Each of these three themes is profoundly integrated with the symbolic meaning of the Second Letter which encompasses the whole range of concepts related to the Number Two suchas duality, division, image, and reflection. God's application of these elements in the design of His Word is particularly easy to trace through the second elements of the primaryordered sets, such as the Seven Days of Creation, the Ten Commandments, and the Seven
Seals of the Apocalypse. It all begins on the Second Day of Creation...

 Second Day of Creation: Division of the Waters
And God said, Let there be a firmament in the midst of the waters,
and let it divide (badal) the waters from the waters. And God
made the firmament, and divided (badal) the waters which were
under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And
the evening and the morning were the second day.
The Second Day (Gen 1:6ff)

The Division of the Waters characterizes the Second Day. 75 In
Hebrew, the preposition beyn (between) follows both occurrences of badal (divide), though for stylistic reasons it is notevident in translation. These are fundamental KeyWords thatfrequently occur together. They exemplify the elementary forceof the Letter Bet. The word bin is particularly intriguing because
it appears as the prefix bin- in English and Latin words denoting
things relating to pairs, like binary and binocular. God used bin
144

B Bet KeyWords
ld'B; Badal: Divide[q'B; Baqa: Divide÷yBe Beyn: Between÷yBi Bin: Discern
hn:yBi Binah:
UnderstandingSpoke 2 – Bet: Exodus, Jeremiah, 1 Corinthians
and beyn together when He gave the design of the Tabernacle with its veil dividing between
the Holy Place and the Holy of Holies:
And thou shalt hang up the vail under the clasps, that thou mayest bring in thither within thevail the ark of the testimony: and the vail shall divide (badal) unto you between (beyn) the
holy place and the most holy.
Exodus 26:33 (Spoke 2, Cycle 1)

This exemplifies the essence of a house (bayit), which in the most general sense represents
a container or vessel that defines the difference between in and out. Solomon, the proverbial King of Wisdom, used the KeyWords bin and beyn together when he asked God for anunderstanding heart (I Kings 3:9):
Give therefore thy servant an understanding heart to judge thy people, that I may discern(bin) between (beyn) good and bad: for who is able to judge this thy so great a people?

As seen in the KeyWord table, bin (discern) and beyn (between) differ only in vowel points,
their consonants are identical. Their connection is obvious since the very definition of discernment is the ability to recognize and judge differences between fundamental dualities,
such as good and bad, right and wrong, true and false. This is why the Rod and Sword areuniversal symbols of Wisdom, Discernment, and the Word of God. The Second Book reiterates the Division of the Waters characteristic of the Second Day, introduces another Bet
KeyWord baqa (divide), and connects it with the Symbol of the Rod:But lift thou up thy rod, and stretch out thine hand over the sea, and divide (baqa) it: and thechildren of Israel shall go on dry ground through the midst of the sea.
Exodus 14:16

This exhibits the theme of division on two levels. First, the separation of Israel from Egypt(a Type of the World), was accomplished by the division of the waters of the Red Sea. This isan example of the integration of the Days of Creation, the order of Books, and the meaningof the Hebrew Letters. Second, the symbol of the rod which Moses used to divide the waters
derives from the Archetype of the Line, the Second Geometric Construct formed by extending the Point in space. The basic idea is summed up in the common phrase dividing
line. This is the basis of both the Rod and the Sword as symbols of the Word.

 Second Commandment: No Idolatry
Thou shalt not make unto thee any graven
image, or any likeness of any thing that is inheaven above, or that is in the earth beneath,or that is in the water under the earth: Thoushalt not bow down thyself to them, nor serve
them: for I the LORD thy God am a jealous
God, visiting the iniquity of the fathers upon
the children unto the third and fourth generation of them that hate me; And shewing
mercy unto thousands of them that love me,
and keep my commandments.
The Second Commandment (Exo 20:4ff)

The ideas of image, likeness, and reflection
all relate to duality and the Number 2 be145

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
cause they are, by definition, a second thing, a reproduction or representation of an original.
This links directly to the prohibition against graven images in the Second Commandment,
which also divides between “them that hate” God and “them that love” Him. It is, therefore awonder to behold that the Second Commandment is a dominant theme in 1 Corinthians on
Spoke 2 which mentions idols, idolatry, and idolaters sixteen times, more than all the other
Epistles combined. This is characteristic of the first Ten Spokes which follow the pattern of
the Ten Commandments. All of this descends directly from the nature of the Second Personof the Trinity, the Son, who is the “image of the invisible God” (Col 1:15), and so we see
once again that the Triune nature of the Christian God is the foundation of Reality, and that
God revealed all of this in the ordered sequences such as the Days of Creation, Ten Commandments, and the Seals of the Apocalypse.

 Second Seal: A Great Sword
And when he had opened the second seal, I heard the second beast say, Come and see.
And there went out another horse that was red: and power was given to him that sat thereon
to take peace from the earth, and that they should kill one another: and there was given unto
him a great sword.
The Second Seal of the Apocalypse (Revelation 6:3f)

The theme of division is also dominant in the Second Seal where it is represented by a greatsword, a variation of the symbol of the rod. In social terms, the sword represents the power
to take peace from the earth, that is, to cause the civil division called war. It is the great archetypal instrument of division generated from the dividing line. God's symbolic use of the
Number 2 in Scripture fully integrates with fundamental Reality. It is the Numerical Archetype of Division and Duality which underlies the ideas of the Word, the Sword, and the
Number 2 that converge in the revelation of God's Living Word (Heb 4:12):
For the word of God is quick [living], and powerful, and sharper than any twoedged sword,
piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is adiscerner of the thoughts and intents of the heart.

Thus we are commanded to "take up the
Sword of the Spirit, which is the Word ofGod" (Eph 6:17) and in John's vision of theVictorious Christ, he saw a sharp sword in
His mouth and heard His Name called theWord of God (Rev 19:13). In Hebrews 4:12,“sharper” is from tomeo (to cut). This word isprefixed with ortho (straight) in the command: "Study to shew thyself approved unto
God, a workman that needeth not to beashamed, rightly dividing (orthotomeo) theword of truth" (2 Tim 2:15, Spoke 11, pg 246).
This seems an apt description of what God
Himself did when He "rightly divided" His
Word between Aleph and Tav with the vertical line of bilateral symmetry and formed its
sevenfold symmetric perfection.
146

Meaning of the Number 2 in Scripture Second Day: Division of the waters
 Second Seal: Great Sword, archetypal
instrument of division.

 Second Book: Division of the waters (RedSea); Israel declared to be God's Son

 Second Psalm: Thou art My Son
 Second Divine Person: The Son of God,
The Word of God, The Image of God

 Second Commandment: No Idolatry Second Geometric Construct: The Line,the symbolic root of Rod, Sword, Word.

Spoke 2 – Bet: Exodus, Jeremiah, 1 Corinthians

 Discernment and Judgment
Now we have received, not the spirit of the world, but the spirit which is of God; that we mightknow the things that are freely given to us of God. Which things also we speak, not in thewords which man’s wisdom teacheth, butwhich the Holy Ghost teacheth; comparing
Greek Words for Discernment(sungkrino) spiritual things with spiritual. But
krivnw Krino: Judge, Separate
the natural man receiveth not the things of theSpirit of God: for they are foolishness unto
ajnakrivnw Anakrino: Discern, Judge
him: neither can he know them, because they
are spiritually discerned (anakrino). But hediakrivnw Diakrino: Discern, Separatethat is spiritual judgeth (anakrino) all things,
yet he himself is judged (anakrino) of nosugkrivnw Sungkrino: Compareman.
1 Cor 2:12ff (Spoke 2, Cycle 3)

When Solomon's prayer for discernment (pg145) was translated into the Greek of the
Septuagint, the KeyWord beyn was renderedas krino, which also is the etymological rootof the English discern. It is the basis of thefour words listed in the table. On Cycle 3, thedistribution of this group of words is greatly
maximized in 1 Corinthians, with a particularemphasis on anakrino (unique to 1 Corinthians) and diakrino, as seen in the graph.
This is part of the great theme of wisdom in
1 Corinthians where God teaches us its
theoretical basis in terms of discernment
between dualities like good and bad, true and false. This contrasts with His teachings on thepractice of wisdom found in Proverbs on Spoke 20.

 Duality and the Wisdom of God
For Christ sent me not to baptize, but topreach the gospel: not with wisdom ofwords, lest the cross of Christ should bemade of none effect. For the preaching of thecross is to them that perish foolishness; but
unto us which are saved it is the power ofGod. For it is written, I will destroy the wisdom of the wise, and will bring to nothing theunderstanding of the prudent. Where is thewise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after thatin the wisdom of God the world by wisdom
knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeksseek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto

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the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ thepower of God, and the wisdom of God.
1 Corinthians 1:17ff (Spoke 2, Cycle 3)

The oldest witness to the rabbinic tradition
Duality of Knowing in I Corinthians
concerning the meaning of Bet is found in the
Jews
GreeksSepher Yetzirah (< 600 AD), which states(Tangible Knowing)(Visual Knowing)"God made Bet king over wisdom.” This isquite obvious given its relation to the KeySeek Signs
Seek Wisdom
Words bin (discern) and binah (underChrist rejected as
Christ rejected as
standing). What is not so obvious is how
Stumbling Block
Foolishness
God directed the historical development of
Christ received as
Christ received as
the Bible so that these ideas would be so eleGod’s Power
God’s Wisdom
gantly incorporated into its geometric structure. In the passage above, God contrasted His Wisdom with that of the world as well as two
fundamental modes of cognition. The Hebrew yadah (to know) is based on yad (hand, pg231) and so reveals the Hebrew sense of knowing as based on touch. Thus the Jews “require a sign,” that is, tangible knowledge. This contrasts with the Greek oida (to know)
which is based on eido (to see, compare the Latin video and Sanskrit veda). Thus the
Greeks "seek wisdom," that is, speculative knowledge. Christ fulfills both of these.

 Typology: The Pattern of God's Tabernacle of Wisdom
Now all these things happened unto them for examples [types]: and they are written for ouradmonition, upon whom the ends of the world are come.
1 Cor 10:11 (Spoke 2, Cycle 3)

Typology is based on the fundamental Type/Antitype duality, and so is subsumed under thenumerical category defined by the Number 2. It is defined and exemplified on Spoke 2 withmany KeyLinks between Exodus and 1 Corinthians, as listed in the table below. This is thegreat teaching power of the Wheel. God placed the key to Typology in the Second Book:
And let them make me a sanctuary; that I may dwell among them. According to all that I shew
thee, after the pattern (tavneeth) of the tabernacle, and the pattern of all the instruments
thereof, even so shall ye make it.
Exodus 25:8f (Spoke 2, Cycle 1)

The word translated as pattern – tynib]T' (tavneeth) – is based on the Bet KeyWord banah(to build, pg 137). When quoted in Hebrews 8:5, it was translated as tuvpo" (tupos) whichliterally means to form, to give shape, or to make an impression by striking, as with astamp. It is used to describe the "print of the nails" in the hands and feet of the Lord (John
20:25). Figuratively, it denotes people and events that are symbolic of a greater reality. Typology is based on the fundamental duality of Type (pre-image) and Antitype (the greater
reality). The type is the shadow of the true substance, the greater reality that God desires toteach. The antitype is both the origin and fulfillment of the type. This is one of God's primarymethods of teaching in the Bible. It is what typewriters do, and what God has done in thehistory of the Jews. He "typed out" the story of our salvation in His interaction with them,using their lives and deaths, laughter and tears, and obedience and rebellion to establish thepatterns He would present in the New Testament to teach us the essential doctrines ofChrist. This is the basis of God's great teaching on Typology that dominates 1 Corinthians
wherein He simultaneously defined and demonstrated it with many KeyLinks to Exodus.
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Spoke 2 – Bet: Exodus, Jeremiah, 1 Corinthians

Definition and Demonstration of Typology on Spoke 2
Type

Antitype

Exodus (Spoke 2, Cycle 1)

I Corinthians (Spoke 2, Cycle 3)
Under the Cloud

13:21 And the LORD went before them by day
in a pillar of a cloud, to lead them the way;
and by night in a pillar of fire, to give themlight; to go by day and night:

10:1 Moreover, brethren, I would not that yeshould be ignorant, how that all our fathers
were under the cloud, [The Antitype is explained in the next passage below]

Passed through the Sea
14:21 and the waters were divided. And thechildren of Israel went into the midst of thesea upon the dry ground: and the waters werea wall unto them on their right hand, and on
their left.

and all passed through the sea; 10:2 And
were all baptized unto Moses in the cloud andin the sea; [This explains the Antitype as Baptism]

Manna
16:35 And the children of Israel did eat manna
forty years, until they came to a land inhabited;
they did eat manna, until they came unto theborders of the land of Canaan.

10:3 And did all eat the same spiritual meat;[the Antitype is the Body of Christ].

Water from the Rock
17:6 Behold, I will stand before thee there
upon the rock in Horeb; and thou shalt smite
the rock, and there shall come water out of it,that the people may drink. And Moses did soin the sight of the elders of Israel.

10:4 And did all drink the same spiritual
drink: for they drank of that spiritual Rock that
followed them: and that Rock was Christ. [Thisexplains the Antitype as Christ]

Idolatry: Violation of the Second Commandment
32:6 And they rose up early on the morrow,and offered burnt offerings, and brought peaceofferings; and the people sat down to eat
and to drink, and rose up to play. And the
LORD said unto Moses, Go, get thee down; forthy people, which thou broughtest out of theland of Egypt, have corrupted themselves:
They have turned aside quickly out of the way
which I commanded them: they have madethem a molten calf, and have worshipped it,
and have sacrificed thereunto, and said, Thesebe thy gods, O Israel, which have brought theeup out of the land of Egypt.

10:5 But with many of them God was not wellpleased: for they were overthrown in the wilderness. Now these things were our examples[types], to the intent we should not lust after
evil things, as they also lusted. Neither be ye
idolaters, as were some of them; as it is written, The people sat down to eat and drink,
and rose up to play.

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Consider the degree of Divine integration here! These correlated passages define the fundamentally dualistic concept of Typology even as they give a host of examples that linkcommon elements of Books on the Second Spoke! Praise His Name now and forever!

 God the Son, the Second Person of the Holy Trinity
And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son (ben), even my firstborn (b'kor):
Exodus 4:22 (Spoke 2, Cycle 1)

This verse from Spoke 2 contains the first mention ofanyone as "God's son," the title of the Second Person of
the Godhead. The Bet KeyWord b'kor (firstborn) is thebasis of b'korah (birthright), which also is an anagram ofblessing (b'rakah) which the firstborn receives from His
Father. These words appear together in the story of
Esau's lost birthright and blessing (Gen 27:36):
And he said, Is not he rightly named Jacob? for he hathsupplanted me these two times: he took away my blessing(berakah); and, behold, now he hath taken away my birthright (bekorah).

B Bet KeyWords
÷Be Ben: SonrkoB] B'kor: Firstborn
hr;koB] B'korah: Birthrighthk;r;B] B'rakah: Blessing

These KeyWords give great insight into the character of the Second Person, God the Son. I
have much to say about them, but once again space prohibits further comment.

 Duality and the Word
And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? I Cor 14:7 (Spoke 2, Cycle 3)

A large portion of 1 Corinthians 14 gives a unique Biblical explanation of the abstract concept of the Word as based on distinction, using terms such as signification and meaning.
This coheres precisely with the fundamentally dualistic nature of the concept of the Word as
explained by Yale professor E. H. Sturtevant in his Introduction to Linguistic Science: 76
A symbol [word] necessarily involves a dualism; there must be something that stands for or
represents something else. This many be indicated by a diagram:the signifier
the signified

or betterform
meaning

This relation is the foundation of Linguistic Science. A word is the signifier that houses a
concept, the thing signified. The form contains the meaning. This coheres precisely with thesymbolic meaning of Bet: it is God’s House which contains His Word. A word defines
things by dividing between "this and that." It loses its significance if it is not distinct. Thus
we see that God teaches the essential meaning of Bet, the Second Letter that governs
Spoke 2, on the Second Spoke of the Wheel! Furthermore, we see again that the Trinity –specifically the Second Person, the Word – is the basis of the very concept of "word" itself!
Oh! What wonders God has revealed! He Himself is the root of all Reality!
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g
SPOKE 3 – GIMEL:LEVITICUS, LAMENTATIONS,
2 CORINTHIANS The Holy Spirit, the Giver ofGod's Abundant Gifts
But this I say, He which soweth sparingly shall reap also sparingly; and he which sowethbountifully shall reap also bountifully. Every man according as he purposeth in his heart, so
let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God isable to make all grace abound toward you; that ye, always having all sufficiency in all things,
may abound to every good work: As it is written, He hath dispersed abroad; he hath given to
the poor: his righteousness remaineth for ever.
2 Corinthians 9:6ff (Spoke 3, Cycle 3)

The name of the Third Letter is based on gamal, thecommon Hebrew word for a camel. Its shape in the ancient Hebrew script –– represented the camel's headand neck and gave rise to the corresponding Greek
Gamma, G. This word is almost identical to the English
camel where we find the Third Latin Letter c exchanged
for the Third Hebrew Letter g (g). This is a common interchange seen also in the relation between the English
words cycle and circle with the corresponding Hebrew
galgal (circle, cycle, wheel, pg 377).

g Gimel KeyWords
lm,gI Gimel: 3 Letter
lm;g: Gamal: Camel
rd

lm'G:

Though the traditional
Gomel: Benefactor,
Christian image of three
Abundant Givermagi with camels bearing gifts for Christ is not stated as such in Scripture, it is incomplete harmony with the meaning of camels in the Bible
where they are frequently used as a symbol of wealth andabundance. The first three appearances of this animal arecoordinated with the descriptions of the wealth of the first
three patriarchs, Abraham (Gen 12:16), Isaac (Gen 24:10),
and Jacob (Gen 30:43). This links directly to the great
themes of the Third Spoke which are centered on the ideasof giving and reward in all their various senses, including

lme/GThree Wise Men with Camels
Bearing Gifts for Christ

Gamal: Give, Bestow,
Deal Bountifully, Wean,
Ripen, Nourish, Repay,
Reward, Recompense

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
charity to the poor, nourishing motherly love, offerings unto the Lord, and the Lord’s reward
for our deeds, whether good or bad (see The Riches of their Liberality, pg 163). God revealed this meaning in the first Gimel verse of the great Alphabetic Psalm 119: Deal bountifully (gamal) with thy servant, that I may live, and keep thy word.

AV Ps 119:17

Except for vowel points, this KeyWord is identical toAlphabetic Link: Bountifully
the name of the Third Letter. We have here a powerful Alphabetic Link from the first Gimel verse of
Gimel (AV Ps 119:17)
2 Cor 9:6
Psalm 119 to the Book of 2 Corinthians which contains the one and only New Testament verse that uses the word "bountifully" (quoted
above). This is pretty much independent of translation; the same link is seen in most major
English versions, such as the KJV, ASV, NASB, RSV, NRSV, and ESV. It is part of the great
theme of abundance and giving to the poor that distinctly marks 2 Corinthians (pg 163). It
is a unique link from the Alphabetic Verses to the Third Book of the Third Cycle, but it is not
a KeyLink in the strict sense (as a link unique in the whole Bible) because "bountifully" appears in a few Psalms that are not alphabetically structured. But in all six Bible versions cited
above, every occurrence of "bountifully" in the Old Testament is a translation of gamal, so
we have a very strong thematic link that exemplifies one of the primary symbolic meanings
of Gimel and shows how God used this meaning in the supernatural design of His Word. This
KeyWord appears again in one other Alphabetic Verse: She will do (gamal) him good and not evil all the days of her life.

Translations ofgamal in the KJV

AV Proverbs 31:12

The table shows how the KJV translates the 56 occurrences ofthis root (Strong's numbers 1576 and 1580). Its various meanings
exemplify primary aspects of the Work, Character, and Ministry of
the Holy Spirit, the Third Person of the Trinity, as well as many
dominant themes of Spoke 3. The camel itself is an excellent
metaphor of the Holy Spirit who carries the children of God
through the dry dessert of this world. He sustains us, nourishes
us, and gives us all we need in our earthly pilgrimage. He weans
and ripens the children of God as we grow into spiritual adulthood. Desert dwelling Bedouins call the camel the Gift of God
because their entire sustenance – food, drink, clothing, fuel, andtravel – depends upon it. All of this links directly the Divine Character of the Holy Spirit, who is both the Abundant Giver of God’s
Gifts and the greatest Gift of All – the indwelling presence of theCreator in the heart of every believer.

















recompense (12x)reward (11x)wean (10x)dealt bountifully (4x)do (4x)
bestowed (2x)benefit (2x)weaned child (2x)served (2x)deserve (1x)
do good (1x)given (1x)requite (1x)ripening (1x)yielded (1x) Gemol Dallim: Deal Bountifully with the Poor
For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes
he became poor, that ye through his poverty might be rich.
2 Cor 8:9 (Spoke 3, Cycle 3)

Perhaps the most powerful witness of the Divine design of the Bible Wheel is to the Jew who
knows the ancient rabbinic traditions concerning the symbolic meaning of the Hebrew Let152

Spoke 3 – Gimel: Leviticus, Lamentations, 2 Corinthiansters. Concerning Gimel, their tradition has consistently taught that it represents a rich man
running to give alms to a poor man represented by the next Letter Dalet (d). 77 This is quite
obvious to those who know Hebrew because the KeyWords gomel (benefactor) and dallim(poor, pgs 167, 181) echo the alphabetic sequence Gimel – Dalet. Proverbs 19:17 exemplifies their connection:
He that hath pity upon the poor (dal) lendeth unto the LORD; and that which he hath given(gamal) will he pay him again.

One of the earliest records of this tradition outside the Bible is found in the Talmud's explanation of the alphabetic sequence (Shabbat 104a) as cited by Rabbi Munk: 78
Gimel Dalet means Gemol Dallim (be generous to the poor). Why is the foot of the Gimelpointed toward the Dalet? Because so the feet of those who are bountiful should be everready to seek beneficiaries.

To the Rabbis, Gimel represents the ultimate cheerful giver (2 Corinthians 9:7) so eager
to share his abundant wealth that he chases the poor, seeking every chance to give, tobless, and to bestow his riches upon the needy. They derived this from the meaning of the
KeyWord gamal that God used in AV Psalm 119:17. Scripture links this with God's abundant
lovingkindness, expressed by the Chet KeyWord chesed (Spoke 8, pg 213):
I will mention the lovingkindnesses (chesed) of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed (gamal) on us, and the great goodness toward
the house of Israel, which he hath bestowed (gamal) on them according to his mercies, andaccording to the multitude of his lovingkindnesses (chesed).
Isaiah 63:7f

Rabbi Munk used this association when he defined the meaning of the Third Letter: 79
Gimel represents God's eternal beneficence. Without God's Chesed [Lovingkindness], theentire world could not exist for even a moment. Day in and day out, He gives us the spirit oflife, wisdom and strength, the use of our limbs, sensation, and speech.

This is the great and marvelous miracle of the Wheel. The ancient rabbinic teachings on themeanings of the Hebrew Letters read like an evangelical commentary on the geometricallycorrelated Books of the Christian Canon, including their sequential relationships which aremirrored with Divine Perfection in both order and content.

 Leviticus: The Offerings of the Lord
If the priest that is anointed do sin according to the sin of the people; then let him bring for his
sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.
And he shall bring the bullock unto the door of the tabernacle of the congregation before the
LORD; and shall lay his hand upon the bullock’s head, and kill the bullock before the LORD.
Leviticus 4:3ff (Spoke 3, Cycle 1)

The great theme of giving fills the first seven chapters of Leviticus where God defined thefive Offerings of the Lord. The Levitical Priests, from whom the Third Book received its
name, administered these offerings. J. Sidlow Baxter noted that the first three offerings aredescribed as voluntary and yield a sweet savor unto the Lord, whereas the last two yield nosweet savour and are compulsory, as listed in the table below. 80 He also noted many typological relations between each offering and the Gospel of Christ, such as the sweet savour
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bibleof the Meal and Peace Offerings which typify our blessed communion with the Holy Spirit
mentioned in the Trinitarian formulation of the last verse of the last Book on Spoke 3:
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy
Ghost, be with you all. Amen.
2 Corinthians 13:14 (Spoke 3, Cycle 3)This is the incomparable gift that God promises to all His children – communion with Him through His indwelling Spirit. It isalso in this Book that we find the sweet savour specificallyassociated with the Knowledge of Christ:
Now thanks be unto God, which always causeth us to triumph in
Christ, and maketh manifest the savour of his knowledge by
us in every place. For we are unto God a sweet savour of
Christ, in them that are saved, and in them that perish: To theone we are the savour of death unto death; and to the other thesavour of life unto life. And who is sufficient for these things?
2 Corinthians 2:14ff (Spoke 3, Cycle 3)

Offerings to the Lord
defined in Leviticus
Sweet Savour: Burnt Offering (Lev 1)
 Meal Offering (Lev 2)
 Peace Offering (Lev 3)
No Sweet Savour: Sin Offering (Lev 4)
 Trespass Offering (Lev 5)

The word translated as “sweet savour” is eujwdiva (euodia, sweet fragrance), whereas theword translated in "the savour of death” is ojsmhv (osme, odor) which would be accurately
rendered as “the stench of death,” as it is in many versions. We are able to become the“sweet savour of Christ” unto God only because Christ became “the stench of death” when
He bore our sins and became our sin offering (2 Cor 5:21). This is the basis of our fellowship with God. Baxter 81 saw this as defining the large-scale structure of Leviticus which hedivided into two great sections: 1) the Ground of Fellowship through sacrificial atonement,
and 2) the Walk of Fellowship by faithful obedience to the Laws of God delineated in theHoliness Code. These are the primary themes of the Third Book. They link directly to thecharacter and ministry of the Third Person of the Blessed Trinity, the Holy Spirit. Except for
using slightly different terminology, W. Graham Scroggie 82 discerned essentially the same
pattern as Baxter, which I combine as follows (chapters in parentheses):

The Structure of Leviticus: Fellowship with God
Fellowship through Sacrifice (1 – 10)
Lord’s Offerings(1 – 7)

Fellowship through Separation (11 – 25)

Priestly Ministration(8 – 10)

Purity Laws
(11 – 16)

Holiness(17 – 25)

Scroggie then explained the main thrust of Leviticus in a single sentence:
Israel’s liberty could be known and enjoyed only in fellowship with God, and Leviticus reveals the ground, the condition, and the product of this fellowship.

Fellowship with God is impossible without Holiness. This is the abiding value and dominanttheme of Leviticus – the Book of Holiness and Sanctification – which teaches these thingsin symbols and types. The next two sections will review the two primary divisions of Leviticus; Fellowship though Sacrifice and Fellowship through Separation.

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 Fellowship through Sacrifice (Leviticus

2 Corinthians)

And all things are of God, who hath reconciled us to himself by Jesus Christ, and hathgiven to us the ministry of reconciliation; To wit, that God was in Christ, reconciling theworld unto himself, not imputing their trespasses unto them; and hath committed unto us theword of reconciliation. Now then we are ambassadors for Christ, as though God did beseech
you by us: we pray you in Christ’s stead, be ye reconciled to God. For he hath made him tobe sin for us, who knew no sin; that we might be made the righteousness of God in him.
2 Corinthians 5:18ff (Spoke 3, Cycle 3)

The Third Book explains the deeper spiritual meaning of Christ’s sacrifice typified by the
Passover Lamb of the Second Book. In Baxter’s review of Leviticus, he linked the passage
above from 2 Corinthians to the sin offerings: 83
As for the non-sweet offerings, the Sin-offering typifies Christ as Sinbearer – “made sin forus” (2 Cor. v. 21) – while the Trespass-offering speaks of sins (plural) and typifies Christ as
Expiator, making restitution for the injury caused by our wrong-doing.

In the discussion on Spoke 2 (pg 140), we saw how God established the meaning of Christ’s
sacrifice in the type of the Passover Lamb. Scroggie compared the logical sequence of theSecond and Third Books: 84
The Passover told of the virtue of Christ’s atoning sacrifice, but it did not, and of course could
not then, unfold the doctrine of that sacrifice. … The simple truth in Exodus xii is that all who
are sheltered by the blood of the slain Lamb are delivered from judgment and bondage. The
complex truth of Leviticus i – vii is that the slain Lamb meets all that is required by a righteous God, and all that is needed by redeemed man. …The fact of the atonement is in Exodus, and the doctrine of it is in Leviticus.

This is the woof and warp of the Divine Tapestry. Themes develop both sequentially around
the Wheel and radially down the Spokes with everything interweaving to form an absolutely
unbreakable theological fabric. Baxter's high-level synoptic view of each Book exemplifies
what we need if we are to see the true Divine Unity of the Bible as a whole. The details must
be studied, analyzed, and applied to our lives, but we also must be able to condense thewhole Book first into a paragraph, then a sentence or two, and finally a rubric of few words if
we wish to clearly perceive the large-scale structure of Scripture. Case in point: Leviticus is
the Book of Fellowship with God, Ministration, and Holiness. It exemplifies the characterof the Third Person of the Trinity and is linked to the symbolic meanings of the Third Letteras revealed in Scripture and understood in rabbinic tradition for millennia.

 Fellowship through Separation and Holiness (Leviticus

2 Corinthians)

And I will set my tabernacle among you: and my soul shall not abhor you. And I will walkamong you, and will be your God, and ye shall be my people. I am the LORD your God,
which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I
have broken the bands of your yoke, and made you go upright.
Leviticus 26:11ff (Spoke 3, Cycle 1)

The primary themes of the second half of Leviticus manifest with extraordinarily clarity in 2
Corinthians which is the only Book of the New Testament where God repeats the specificpromise to dwell with His People as originally stated in Leviticus:
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And whatagreement hath the temple of God with idols? for ye are the temple of the living God; as
God hath said, I will dwell in them, and walk in them; and I will be their God, and theyshall be my people.
2 Corinthians 6:14ff (Spoke 3, Cycle 3)

Though there are a number of other verses 85
Spoke 3 KeyLink
that mention aspects of this promise, 2 CorinGod Promises to Walk andthians is unique in that the Greek phrase transto Dwell with His People
lated as "I will walk in them, and I will be their
God" is an exact quotation (except for change
Leviticus 26:12
2 Corinthians 6:14ff
of the pronoun from "you" to "them") of Leviticus
26:12 (LXX). Furthermore, in Leviticus God reminded His people that He had broken theyoke of Egypt – the symbol (type) of bondage to sin and the world – and in 2 Corinthians He
links the promise with its spiritual meaning that we should not be unequally yoked with unbelievers. The connection between these verses is very strong. They are in fact the only
verses in the entire Bible that speak of a “yoke” in the context of God’s Promise to dwell with
His People, which means we have yet another Spoke 3 KeyLink. So once again we see a
consistent sequential pattern of Books on all three Cycles that ultimately derives from the
Trinity. Concepts associated with the Second Person on Spoke 2 – Bet, House, Tabernacle,
Ben, Son – smoothly translate into concepts related to the Third Person on Spoke 3 – Gimel,
Giving, Fellowship, and Holiness.
Yet there is more. Immediately after repeating God’s promise to dwell in His People, Paulgave a command that is fundamentally characteristic of the Book of Leviticus: 86
Wherefore come out from among them, and be ye separate, saith the Lord, and touch not
the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be mysons and daughters, saith the Lord Almighty.
2 Corinthians 6:17ff (Spoke 3, Cycle 3)

If any word is characteristic of the Third Book, it is the word “unclean,” which also is the basis of the holy separation that God established therein:... I am the LORD your God, which have separated you from other people. Ye shall therefore
put difference between clean beasts and unclean, and between unclean fowls and clean:
and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living
thing that creepeth on the ground, which I have separated from you as unclean.
Leviticus 20:24ff (Spoke 3, Cycle 1)

The ceremonial laws of Leviticus expand and elaborate the initial division and separation of
Israel from the nations as recorded in Exodus. This follows exactly the same pattern wetraced above in the relation between sacrificial offerings in Leviticus and the Passover Lambin Exodus. The idea of division is fundamentally related to the Number Two and the Second
Spoke (pg 144), while the gathering of God’s People and the maintenance of that separation
through social cohesion is based on the Number Three and the Holy Spirit (pg 164). Finally,
Paul concludes his section on Purity in the first verse of 2 Corinthians 7:
Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthinessof the flesh and spirit, perfecting holiness in the fear of God.

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Spoke 3 – Gimel: Leviticus, Lamentations, 2 Corinthians
Could anyone have written a better synopsis of the Third Book? The importance of holinessin Leviticus has already been discussed, and cleansing also is one of the great themes ofLeviticus, which contains 31% of all occurrences of that word in the entire Bible! This is the
miracle of God's supernatural tapestry revealed in the structure of the Wheel.

 Lamentations: Fullness of Divine Retribution from Aleph to Tav
How doth the city sit solitary, that was full of people! how is she become as a widow! she thatwas great among the nations, and princess among the provinces, how is she become tributary! She weepeth sore in the night, and her tears are on her cheeks: among all her lovers
she hath none to comfort her: all her friends have dealt treacherously with her, they are become her enemies.
Lamentations 1:1ff (Spoke 3, Cycle 2)

The Book of Lamentations exemplifies the negative
Gimel KeyWords
meaning of gamal as the full recompense, complete
repayment, and total retribution given in accordance
Gamal: To Recompensewith one’s actions. It is the saddest book in existence,
87
which Baxter rightly called “a cloudburst of grief, aGamul: Recompense
river of tears, a sea of sobs.” It portrays the spiritualeffects of sin, painted with an historical brush dipped
Galah: Uncover, Reveal,in blood and tears, with death, destruction, pain, andsorrow amplified beyond all measure. Its words can
To go into Exile
scarcely be taken in before the heart breaks first withthe knowledge that this represents the punishment
Galut: Captivity, Exile
Christ Himself bore for our sins, and then with awesome fear of the God who promises to recompense (gamal) every soul according as his
works deserve. This is the savour of death spoken of in 2 Corinthians above (pg 154). Lamentations records the utter desolation of Jerusalem and the exile of the survivors into thelands of the Gentiles. It explicitly states that their punishment was due to their own sin:

g
lm;g:
lWmGÒ
hl;G:

tWlG:

Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despiseher, because they have seen her nakedness: yea, she sigheth, and turneth backward. …
The LORD is righteous; for I have rebelled against his commandment: hear, I pray you, allpeople, and behold my sorrow: my virgins and my young men are gone into captivity(galah).
Lamentations 1:8f (Spoke 3, Cycle 2)

God does not do anything half-way. He inspired the first four chapters of Lamentations as analphabetic acrostic to represent the fullness and completeness of His Divine retribution
from Aleph to Tav. The alphabetic structure is easy to see in English because the numberof verses in each chapter follow the pattern of 22–22–66–22–22. The central chapter has 66
verses because there are three consecutive verses for each Letter. The final chapter, thoughhaving 22 verses, is not written alphabetically and also differs from the previous four chapters in that it is a prayer. The words God placed in these Alphabetic Verses give profoundinsight into all aspects of His Word in the form of the Wheel, as seen in their frequent citation
throughout this book. And so it is now that we discover the essential nature of God’s punishment of Jerusalem presented with the fundamental KeyWord given in the first Gimel verseof the first chapter of Lamentations:
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
 Judah is gone into captivity (galah) because of affliction, and because of great servitude: shedwelleth among the heathen, she findeth no rest: all her persecutors overtook her between thestraits.
AV Lam 1:3

The KeyWord galah primarily means to uncover or to make naked, and is often translated
as reveal. It acquired the meaning of exile and captivity from the idea of making the land
naked or bare of inhabitants. It is a very important word in Leviticus where it appears twentyfour times in chapters 18 and 20 in the prohibitions against inappropriate nakedness:
None of you shall approach to any that is near of kin to him, to uncover (galah) their nakedness: I am the LORD. The nakedness of thy father, or the nakedness of thy mother, shalt thou
not uncover (galah): she is thy mother; thou shalt not uncover (galah) her nakedness.
Leviticus 18:1f (Spoke 3, Cycle 1)

This also is the basis of another primary meaning of galah – to reveal – which gives great
insight into the meaning of the wheel (galgal, pg 379).
God's punishment – the destruction of Jerusalem – came only after an extraordinarily detailed warning. When God first gave the great promise of Fellowship with Him, which figures so prominently in the links between Leviticus and 2 Corinthians above (pg 155), He immediately followed it with by dire warnings of the consequences of disobedience:
But if ye will not hearken unto me, and will not do all these commandments; And if ye shalldespise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: I also will do this unto you; I will even appoint
over you terror, consumption, and the burning fever, that shall consume the eyes, andcause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it. And
I will set my face against you, and ye shall be slain before your enemies: they that hate you
shall reign over you; and ye shall flee when none pursueth you. And if ye will not yet for all
this hearken unto me, then I will punish you seven times more for your sins. And I will
break the pride of your power; and I will make your heaven as iron, and your earth as brass:
Leviticus 26:14ff (Spoke 3, Cycle 1)

This Divine Warning goes on for dozens of verses, thrice repeating the sevenfold increase ofpunishment for continued obstinate disobedience, and culminating in the promise of utter destruction and desolation of both Jerusalem and the Temple:
And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not
smell the savour of your sweet odours. And I will bring the land into desolation: and yourenemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities
waste.
Leviticus 26:31ff (Spoke 3, Cycle 1)

These are the words of God’s Warning from Leviticus on Cycle 1 of Spoke 3. They were fulfilled in Lamentations on Cycle 2 of Spoke 3. Note the specific refusal to smell the “sweetodours” which play a prominent role in the links between the Books on Spoke 3 (pg 153).
The precise balance of warning and retribution, as shown in the table below, is part of thehorror of it all. Solomon’s words that “God shall bring every work into judgment, with every
secret thing, whether it be good, or whether it be evil” (Eccl 12:14) strike the soul in a new
and disturbing way when we see their exact fulfillment in the history of Israel.

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Spoke 3 – Gimel: Leviticus, Lamentations, 2 Corinthians

DIVINE WARNINGDIVINE RETRIBUTION

Leviticus (Spoke 3, Cycle 1)

Lamentations (Spoke 3, Cycle 2)

Profound Sorrow
26:16 I will even appoint over you terror, consumption, and the burning fever, that shall consume theeyes, and cause sorrow of heart: and ye shall sow
your seed in vain, for your enemies shall eat it.

1:12 Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto mysorrow, which is done unto me, wherewith the LORD
hath afflicted me in the day of his fierce anger.

Chased by Enemies and Slain by the Sword
26:17 And I will set my face against you, and ye
shall be slain before your enemies: they that hateyou shall reign over you; and ye shall flee whennone pursueth you.
26:33 And I will scatter you among the heathen, andwill draw out a sword after you: and your land shallbe desolate, and your cities waste.

3:52 Mine enemies chased me sore, like a bird,
without cause. They have cut off my life in thedungeon, and cast a stone upon me.
2:21 The young and the old lie on the ground in thestreets: my virgins and my young men are fallen by
the sword; thou hast slain them in the day of thine
anger; thou hast killed, and not pitied.

Famine26:26 And when I have broken the staff of yourbread, ten women shall bake your bread in one
oven, and they shall deliver you your bread again
by weight: and ye shall eat, and not be satisfied.

5:9 We gat our bread with the peril of our lives because of the sword of the wilderness. Our skin was
black like an oven because of the terrible famine.

Cannibalism
26:28 Then I will walk contrary unto you also in fury;and I, even I, will chastise you seven times for yoursins. And ye shall eat the flesh of your sons, andthe flesh of your daughters shall ye eat.

4:10 The hands of the pitiful women have sodden(boiled) their own children: they were their meatin the destruction of the daughter of my people.

Desolation and Destruction
26:31 And I will make your cities waste, and bringyour sanctuaries unto desolation, and I will not
smell the savour of your sweet odours. And I willbring the land into desolation: and your enemies
which dwell therein shall be astonished at it.

3:46 All our enemies have opened their mouths
against us. Fear and a snare is come upon us,
desolation and destruction. Mine eye runneth
down with rivers of water for the destruction of thedaughter of my people.

 Israel hath no Comforter! (Lamentations

2 Corinthians)

How doth the city sit solitary, that was full of people! how is she become as a widow! she thatwas great among the nations, and princess among the provinces, how is she become tributary! She weepeth sore in the night, and her tears are on her cheeks: among all her lovers
she hath none to comfort her: all her friends have dealt treacherously with her, they are become her enemies.
Lamentations 1:1f (Spoke 3, Cycle 2)

The Book of Leviticus introduces the promise of Fellowship with God in conjunction with awarning of Punishment from God. This duality maps perfectly onto the Second and Third
Books of Spoke 3. Lamentations records the Punishment, and 2 Corinthians exemplifies
and expands upon the Promise. This polarity manifests with particular clarity in the use of the
159The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
word comfort in these two Books. Just as the promise of God's comfort greatly dominates
the opening passage of 2 Corinthians, so Lamentations explicitly declares it to be missing!
 She weepeth sore in the night, and her tears are on her cheeks: among all her lovers she hathnone to comfort her

Lam 1:2

 Her filthiness is in her skirts; she remembereth not her last end; therefore she came down
wonderfully: she had no comforter

Lam 1:9

 For these things I weep; mine eye, mine eye runneth down with water, because the comforterthat should relieve my soul is far from me

Lam 1:16

 Zion spreadeth forth her hands, and there is none to comfort her

Lam 1:17

 They have heard that I sigh: there is none to comfort me

Lam 1:21

Lamentations is like a photographic negative of the great comfort revealed in 2 Corinthians.

 Great Sorrow! (Lamentations

2 Corinthians)

But I determined this with myself, that I would notcome again to you in heaviness. For if I makeyou sorry, who is he then that maketh me glad,but the same which is made sorry by me? And I
wrote this same unto you, lest, when I came, I
should have sorrow from them of whom I ought torejoice; having confidence in you all, that my joy
is the joy of you all. For out of much affliction
and anguish of heart I wrote unto you withmany tears; not that ye should be grieved, butthat ye might know the love which I have moreabundantly unto you.
2 Corinthians 2:1ff (Spoke 3, Cycle 3)

The great sorrow expressed in Lamentations is strangely reflected in 2 Corinthians which has
been called the “epistle of tears” because of Paul’s overflowing emotional anguish as hestrove for the souls of the people in that city. This epithet is entirely appropriate and is borneout in the distribution of the words sorry and sorrow on Cycle 3. The extreme peak in 2 Corinthians tells it all. This shows the symmetry of sorrow and comfort, and forms a profoundlink to Lamentations, the "saddest book in existence." 2 Corinthians: The God of All Comfort
Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the Godof all comfort; Who comforteth us in all our tribulation, that we may be able to comfort themwhich are in any trouble, by the comfort wherewith we ourselves are comforted of God. For
as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And
whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for yourconsolation and salvation.
2 Corinthians 1:3ff (Spoke 3, Cycle 3)If great mortal authors distinguish themselves by establishing their key themes in the opening words of their works, should we expect anything less in the Book given by the one and160

Spoke 3 – Gimel: Leviticus, Lamentations, 2 Corinthians
only Immortal Author? And so it is that in the opening passage of 2 Corinthians on Spoke 3
God placed the greatest density of the word comfort to be found anywhere in the Bible.
Every highlighted word in the passage above is based on the Greek root parakalevw (parakaleo, to comfort). It is the root of the Title of the Holy Spirit, the Third Person of the Trinity, as revealed by Jesus Christ Himself (John 14:25ff):
These things have I spoken unto you, being yet present with you. But the Comforter(Parav klhto", Parakletos), which is the Holy Ghost, whom the Father will send in myname, he shall teach you all things, and bring all things to your remembrance, whatsoever I
have said unto you. Peace I leave with you, my peace I give unto you: not as the world giveth,
give I unto you. Let not your heart be troubled, neither let it be afraid.

Most people are familiar with this name in its anglicized form, Paraklete. In 2 Corinthians,
Paul wrote of the comfort God gives “in all our tribulation” which also links to the theme ofsorrow discussed above. This is the great gift of God, given to all who turn to Him in faith.
But those who reject God, typified in Scripture by the disobedience of Israel while they yet
had God present with them in the Temple in Jerusalem, will have no comforter, as shown by
God in Lamentations (Spoke 3, Cycle 2). Again, the pattern of the Books exemplifies thecharacter and ministry of the corresponding Persons of the Trinity.

 The Spirit of Ministry and Ministry of the Spirit (Leviticus
Therefore if any man be in Christ, he is a new creature: oldthings are passed away; behold, all things are become new.
And all things are of God, who hath reconciled us to himself
by Jesus Christ, and hath given to us the ministry of reconciliation;
2 Corinthians 5:17f (Spoke 3, Cycle 3)This is the portion of the anointing of Aaron, and of the
anointing of his sons, out of the offerings of the LORD madeby fire, in the day when he presented them to minister unto
the LORD in the priest’s office; Which the LORD commanded to be given them of the children of Israel, in the daythat he anointed them, by a statute for ever throughout theirgenerations. This is the law of the burnt offering, of themeat offering, and of the sin offering, and of the trespass
offering, and of the consecrations, and of the sacrifice ofthe peace offerings; Which the LORD commanded Moses inmount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wildernessof Sinai.
Leviticus 7:35ff (Spoke 3, Cycle 1)

2 Corinthians)
Ministrations in
2 Corinthians

 of the New Testament (3:6)
 of Death (3:7)
 of the Spirit (3:8)
 of Righteousness (3:9)
 of Condemnation (3:9)
 of Reconciliation (5:18)
 of God (6:4)
 of the Saints (8:4)
 of Food (9:10)
 of Christ (11:23)

The Third Spoke reveals many aspects of the character, operation, and ministry of the Holy
Spirit, the Third Person of the Trinity who ministers the gifts of God’s grace to the Body of
Christ. The theme begins in Leviticus which literally means “pertaining to the Levites.” As
discussed above, this Book defines the Offerings to the Lord and so integrates with themeaning of Gimel as the symbol of Giving. But the integration goes much deeper than this. It
is the guidebook for the ministration of the anointed priests in service to God and His People. Exactly the same theme dominates 2 Corinthians, as seen in this characteristic passage:
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or Letters of commendation from you? Ye are our epistle written in ourhearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistleof Christ ministered by us, written not with ink, but with the Spirit of the living God; not in
tables of stone, but in fleshy tables of the heart. And such trust have we through Christ to
God-ward: Not that we are sufficient of ourselves to think any thing as of ourselves; but our
sufficiency is of God; Who also hath made us able ministers of the new testament; not of
the Letter, but of the spirit: for the Letter killeth, but the spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel
could not stedfastly behold the face of Moses for the glory of his countenance; which glory
was to be done away: How shall not the ministration of the spirit be rather glorious? For if
the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
2 Corinthians 3:1ff (Spoke 3, Cycle 3)This long list of ministrations is unique to 2 Corinthians, and most that it mentions are foundin no other Book. This exemplifies the operation of the Holy Spirit as the Divine Minister ofGod’s Life to the believer. There is no end to the depth of the Divine Wisdom revealed here.

 The Ministry of Reconciliation (Leviticus

2 Corinthians)

Therefore if any man be in Christ, he is a new creature: old things are passed away; behold,all things are become new. And all things are of God, who hath reconciled us to himself by
Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was inChrist, reconciling the world unto himself, not imputing their trespasses unto them; and hathcommitted unto us the word of reconciliation. Now then we are ambassadors for Christ, as
though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.
For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
2 Corinthians 5:17ff (Spoke 3, Cycle 3)

Entire books could be written on the relation between the ministries in Leviticus and 2 Corinthians. One of the primary functions of the priests
was to reconcile the people with God when theysinned, as it is written in the Third Book:
And the priest, whom he shall anoint, and whom
he shall consecrate to minister in the priest’s office in his father’s stead, shall make the atonement, and shall put on the linen clothes, even theholy garments: And he shall make an atonement
for the holy sanctuary, and he shall make anatonement for the tabernacle of the congregation,and for the altar, and he shall make an atonement for the priests, and for all the people of thecongregation. And this shall be an everlasting statute unto you, to make an atonement forthe children of Israel for all their sins once a year.
Leviticus 16:32ff (Spoke 3, Cycle 1)

The graph shows the distribution of the Hebrew verb kaphar (to reconcile or atone) and the
Greek words katallasso (to reconcile) and katallage (reconciliation) on the Wheel. 88 The
large black peak shows the dominance of this idea in Leviticus. The white bar above it represents the five hits from 2 Corinthians, the most found in any Book of the New Testament.
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Spoke 3 – Gimel: Leviticus, Lamentations, 2 Corinthians
We also have a KeyLink between Cycle 1 andCycle 3 of Spoke 3 based on this theme.
Searching the KJV for all verses that mention
reconciliation or atonement in the context ofminister or ministry selects only the two verses
quoted above.

Spoke 3 KeyLink
The Ministry of Reconciliation
Leviticus 16:32

2 Corinthians 5:18

 The Riches of their Liberality
Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty
abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; Praying us with much intreaty that we would
receive the gift, and take upon us the fellowship of the ministering to the saints.
2 Corinthians 8:1ff (Spoke 3, Cycle 3)

The Book of 2 Corinthians contains two whole chapters devoted to the virtue of giving. It
begins in Chapter 8 with the verses quoted above and continues through Chapter 9 where
we find the classic (and biblically unique) statement that God loves a cheerful giver – thevery heart and soul of Gimel, the Letter of Giving. Here is how Halley’s Bible Handbook
summarized these chapters: 89
These two chapters contain instructions about the Offering for the Poor Saints in Jerusalem.
… In these two chapters we have the most complete instructions about Church Giving
which the New Testament contains. Though it is an offering for Charity, we presume thePrinciples here stated should be the Guide for Churches in the taking of all their Offerings,
both those for Self-Support and those for Missionary and Benevolent enterprises.

To see just how strongly Gimel governs the themes of the third Book on Spoke 3, consider
these forty-nine characteristic words and phrases found in 2 Corinthians, (multiple occurrences indicated in parentheses):
Abound (3), abounded, aboundeth, abundance(5), abundant (4), abundantly (4), benefit, bestowed (2), bountifully (2), bountifulness, bounty(2), cheerful giver, dispersed abroad, distributed, he hath given to the poor, liberal distribution, no lack, rich (3), receive the gift, sufficiency(2), sufficient (4), supplied, supplieth, supply (2),the gift bestowed upon us, the riches of their liberality, treasure, unspeakable gift

The graph shows the distribution of all words
based on the ideas of abundance and bounty,
such as abound, abounded, bounty, bountifully, and so forth, on Cycle 3. The KJV contains a total of 58 such words on Cycle 3, with 25of them (43%) appearing in 2 Corinthians on Spoke 3. This theme therefore is objective andmeasurable. The connection with Gimel is plain for all to see. And to top it all off, Paul completed his two chapter exposition on the virtue of giving by relating it all back to the central
theme, saying “Thanks be unto God for his unspeakable gift” (2 Cor 9:15).
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 God the Holy Spirit, the Third Person of the Holy Trinity
Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. But we all,with open face beholding as in a glass the glory of the Lord, are changed into the same image
from glory to glory, even as by the Spirit of the Lord. 2 Corinthians 3:17f (Spoke 3, Cycle 3)

Many passages declare the Divinity of the Third Person of the Trinity, but the Book of 2 Corinthians on Spoke 3 is unique in that it contains the one and only explicit declaration that the
Lord is the Spirit. A more literal translation of the last highlighted phrase in the verse above
would read “by the Lord, the Spirit” (NASB) or “from the Lord who is the Spirit” (RSV).
The Greek phrase, Kuvrio" Pneu`ma (Kurios Pneuma, the Lord Spirit), has exactly the same
form as the common title Kuvr io" jIhsou`" (Kurios Iesous, the Lord Jesus). Many commentators see this as the most explicit verse identifying the Third Person of the Trinity as the Lord
God Almighty. Obviously, this perfectly coheres with its placement on the Third Spoke. An
examination of the context amplifies this by showing how the Holy Spirit relates to the revelation of God’s Glory:
Seeing then that we have such hope, we use great plainness of speech: And not as Moses,
which put a vail over his face, that the children of Israel could not stedfastly look to the end ofthat which is abolished: But their minds were blinded: for until this day remaineth the same
vail untaken away in the reading of the old testament; which vail is done away in Christ. But
even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it
shall turn to the Lord, the vail shall be taken away. Now the Lord is that Spirit: and where
the Spirit of the Lord is, there is liberty.
2 Corinthians 3:12ff (Spoke 3, Cycle 3)

Moses face shined with the Glory of God. The Jews call this the Shekinah (pg 355) from theroot shakan, meaning "dwelling place." It is the root of Mishkan, the name of the Tabernacle
that God covered with His Glory. It represents the presence of God. The taking away of thevail is the Spirit of Revelation, which is another fundamental role of the Holy Spirit based on
the KeyWord galah (to reveal, pg 379).

 The Holy Trinity
The grace of the Lord Jesus Christ (The Son), and the love of God (The Father), and thecommunion of the Holy Ghost, be with you all. Amen.
2 Cor 13:14 (Spoke 3, Cycle 3)

The Father, the Son, and the Holy Spirit; One God in Three Persons. The Doctrine of the
Trinity is one of the greatest and most important revelations of all Scripture. Any thoroughdiscussion of it will almost certainly cite the verse above. In his review of 2 Corinthians, Baxter 90 devoted two whole pages to discuss this one verse, which he opened as follows:
The last verse of 2 Corinthians has become the best-known benediction in Christendom, andwell merits reflection. Whether, as some expositors aver, it is "alone sufficient to prove the
Biblical doctrine of the Trinity" is open to question; but taken with all the other cognate intimations of Scripture, it certainly "completes the evidence."

Baxter concluded that it "furnishes clear proofs of personal tripartition in the Godhead –proofs which, so far as we know, have never been satisfactorily countered by unitarian authorities, and which, so far as we can see, cannot possibly be overthrown." The significanceof these comments is amplified by the unique revelation of "the Lord the Spirit" discussed
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Spoke 3 – Gimel: Leviticus, Lamentations, 2 Corinthians
above as well as the fact that this verse, which some have seen as "alone sufficient to prove
the Biblical doctrine of the Trinity" appears on the Third Spoke of the Wheel.
Traditional theology recognizes two fundamental aspects of the Trinity called "ontological"
and "economic." Here is how Berkhof described them in his Systematic Theology: 91
 The Ontological Trinity: This refers to aspects of the Trinity based on essence and being.
Berkhof says: "The subsistence and operation of the three persons in the divine Being ismarked by a certain definite order. ... In personal subsistence the Father is first, the Son second, and the Holy Spirit third. It need hardly be said that this order does not pertain to any
priority of time or of essential dignity, but only to the logical order of derivation. The Father isneither begotten by, nor proceeds from any other person; the Son is eternally begotten of the
Father, and the Spirit proceeds from the Father and the Son from all eternity." The Economic Trinity: This refers to aspects of the Trinity that manifest in Time, such as
Creation, Redemption, and Sanctification. Berkhof says: "There are certain personal attributes
by which the three persons are distinguished. ... Though [all the works of God] are all works ofthe three persons jointly, creation is ascribed primarily to the Father, redemption to the Son,and sanctification to the Holy Spirit. This order in the divine operations points back to the essential order in God and forms the basis for what is generally known as the economic Trinity.

Augustine (died 430 AD) expressed similar ideas in his treatise On the Trinity in which healso explicitly linked the Holy Spirit with the primary Spoke 3 theme of giving: 92
And yet it is not to no purpose that in this Trinity the Son and none other is called the Word ofGod, and the Holy Spirit and none other the Gift of God, and God the Father alone is He
from whom the Word is born, and from whom the Holy Spirit principally proceeds.

The Bible is God's Self-Revelation. He designed it on the "definite" and "essential" order of
His own Trinitarian nature. The first three Hebrew Letters link directly to the characteristic
work of each of the three Persons, and all of this fits perfectly with the dominant themes ofthe first three Books, which are, of course, fully integrated with their corresponding Spokes:

God the Father

God the Son

God the Holy Spirit

Aleph KeyWord

Bet KeyWord

Gimel KeyWordba; (Av, Father)÷Be (Ben, Son)

lme/G (Gomel, Giver)Book 1 – Genesis

Book 2 – Exodus

Book 3 – Leviticus

Book of Creation, and the Callof Abraham, the Father of theFaith (pg 130)

Book of Redemption throughthe Passover Lamb, The Birthof Israel, God’s Son (pg 136)

Book of Ministry,
Sanctification, Holiness,
Fellowship with God.

Nothing could be plainer than this. The Holy Spirit (Gimel) proceeds from the Father (Aleph)and the Son (Bet). It is as simple as 123, ABC, though the ramifications extend to the unfathomable mystery of the very nature of God! Think about what this really implies: the order ofthe Books, the meaning of the Hebrew Letters, the structure of the Hebrew language, and
the Alphabetic Verses all cohere to reveal the nature of the everlasting God, and in sodoing, they proclaim the Gospel of our Salvation as well! And this is only a hint of the truly
endless Wisdom the Lord of History (AW/ta) engraved in His Capstone! Glory to God!
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible Third Day of Creation and the Fruit of the Spirit
And God said, Let the waters under the heaven be gathered together unto one place, andlet the dry land appear: and it was so. And God called the dry land Earth; and the gathering
together of the waters called he Seas: and God saw that it was good. And God said, Let theearth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind,whose seed is in itself, upon the earth: and it was so. ... and God saw that it was good. And
the evening and the morning were the third day.
Third Day of Creation (Genesis 1:9ff)

The great themes of the Third Spoke originate in theGimel KeyWords
Third Day which is marked by two fundamental works
of God: 1) the gathering of the waters that were diGamal: Wean, Ripen
vided on the Second Day, and 2) the creation of food.
Both works are characteristic of the Third Person of theGamar: Complete, Finish
Trinity. Taking water as a symbol of "peoples, and multitudes, and nations, and tongues" (Rev 17:15, pg 263),
Gadal: Nourish, Magnify
we see a typological image of the Holy Spirit gathering
all believers into one Body, nourishing us with the LivGedol: Great, Majesticing Bread until “we all come in the unity of the faith,
Gay: Proud, Exalted
and of the knowledge of the Son of God, unto a perfectman, unto the measure of the stature of the fullness ofChrist” (Eph 4:13). The Gimel KeyWords exemplify His ministry of nourishing, raising up,
weaning, and perfecting us until we become "trees of righteousness" bearing fruit unto
God. Two of these KeyWords appear together in Genesis 21:8, "and the child grew (gadal),and was weaned (gamal)." David used a third, etymologically related to gamal, when he said"the LORD will perfect (gamar) that which concerneth me" (Ps 138:8). Berkhof explained how
this theme of fruition relates to the ministry of the Holy Spirit using terms strikingly similar tothese Gimel KeyWords: 93
Fruit of the Spirit

g
lm;G:
rm'G:
ld'G:
lwOdG
age

There are certain works which are more particularly ascribed to the Holy
Spirit, not only in the general economy of God, but also in the special economy of redemption. In general it may be said that it is the special task of
the Holy Spirit to bring things to completion by acting immediately
upon and in the creature. Just as He Himself is the person who completes
the Trinity, so His work is the completion of God’s contact with His creatures and the consummation of the work of God in every sphere. It follows
the work of the Son, just as the work of the Son follows that of the Father.

1. Love
2. Joy3. Peace
4. Longsuffering
5. Gentleness6. Goodness
7. Faith
8. Meekness
9. Temperance

Finally, gadal also means to magnify in the sense of praising or lifting up in importance: O magnify (gadal) the LORD with me, and let us exalt his name together.

AV Ps 34:3

This defines another ministry of the Holy Spirit who was sent specifically to magnify the
Lord Jesus (John 16:14). This links to the meaning of Gimel as lifting up or elevating something to prominence. We lift up God and cast down all self-exaltation (= age, gay, proud):For the weapons of our warfare are not carnal, but mighty through God to the pulling down ofstrong holds; Casting down imaginations, and every high thing that exalteth itself against
the knowledge of God, and bringing into captivity every thought to the obedience of Christ ...
2 Corinthians 10:4f (Spoke 3, Cycle 3)

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d
SPOKE 4 – DALET:NUMBERS, EZEKIEL, GALATIANS The Door to the Way of God
And the temple and the sanctuary had two doors.
And the doors had two leaves apiece, two turning
leaves; two leaves for the one door, and two
leaves for the other door. And there were made on them, on the doors of the temple, cherubims and palm trees, like as were made upon the walls; and there were thick planks upon theface of the porch without.
Ezekiel 41:23ff (Spoke 4, Cycle 2)

The name of the Fourth Letter comes fromdelet, the Hebrew word for a door, specifically the swinging leaf of a door. It contrasts with petach (pg 305) which denotes
the opening of the doorway, the entrance
itself. Ezekiel's description of the temple
above displays two of its senses; the highlighted words – doors and leaves – are alltranslations of delet. It is based on the verb
dalal meaning to dangle, to hang downloosely, to be pendulous, like a draping tent door or a bucket
on a rope. This verb also means to weaken or enfeeble and is
the root of the name Delilah who brought down Samson, thestrongest man ever to live. It is the root of the noun dal (poor,
plural dallim). The association of these words, especially in
conjunction with the meaning of Gimel as the Abundant Giver(pg 152), gave rise to the rabbinic tradition concerning the alphabetic sequence recorded in the Talmud (Shabbat 104a):
Gimel Dalet means Gemol Dallim (be generous to the poor).
Why is the foot of the Gimel pointed toward the Dalet? Because
so the feet of those who are bountiful should be ever ready toseek beneficiaries.

D Dalet KeyWords
tl,D; Dalet: 4 Letter
th

Door,
tl,D, Delet:
Leaf of a DoorHang,
ll'D; Dalal:
Dangle, Weaken
Poor, Weak,lD' Dal:Low, PowerlessDrop,¹l'D; Dalaph:
Drip, Melt, Leak
Cling,
qb'D; Davaq:
Stick, Cleave
Be Still,µm'D; Damam:
Silent, Rest

God vividly displayed the weakness and poverty of Dalet in two Alphabetic Verses:
 My soul cleaveth (davaq) unto the dust: quicken thou me according to thy word.

AV Ps 119:25

 My soul melteth (dalaph) for heaviness: strengthen thou me according unto thy word. AV Ps 119:28
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible"Cleaving" to the dust means to be near death. It recalls the original death sentence God
proclaimed to Adam, "dust thou art and unto dust thou shalt return" (Gen 3:19) which is further amplified in the metaphorical description of the dead as those who "sleep in the dust"(Dan 12:2) or "dwell in the dust" (Isa 26:19). Thus the verse concludes, "quicken (restore tolife) thou me according to thy word." Likewise, the "melting" (literally dripping) of the soulsignifies a loss of all strength and so the prayer concludes, "strengthen thou me according to
thy word." Putting these ideas together, the Rabbis recognized Dalet as the Letter of Humility, Selflessness, and Self-Denial. 94 This is the essence of the Fourth Letter. The House of
God has but one entrance – the Door of Repentance. All these ideas come together inChrist's message to the Church of Laodicea (Rev 3:17ff):
Because thou sayest, I am rich, and increased with goods, and have need of nothing; andknowest not that thou art wretched, and miserable, and poor, and blind, and naked: I
counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment,that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint
thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: bezealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear myvoice, and open the door, I will come in to him, and will sup with him, and he with me.

God admits us into His House only when we have recognized our utter weakness, helplessness, and utter dependence on Him. We must admit we have sinned, humbly repent, andturn to fully follow Him and Him alone where ever He leads. This is the Way of God (Derek
Elohim) taught by the Lord Jesus Christ (Mat 16:24ff):
Then said Jesus unto his disciples, If any man will come after me, let him deny himself, andtake up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain thewhole world, and lose his own soul? or what shall a man give in exchange for his soul?

The fourfold cross – † – is the ultimate Biblical symbolof death and self-denial. This is the Gospel message typologically taught in Numbers, the Fourth Book, which
records how God led the children of Israel forty years
through the wilderness until the rebellion of their flesh
was quenched. It links directly to the KeyWord derek(way) that God used in the majority of the Alphabetic
Verses corresponding to Dalet:

D Dalet KeyWords
Jr,D, Derek: Way, Journey
Search, Seek,
vr'D; Darash:
EnquireAV Ps 34:4

 Shew me thy ways, O LORD; teach me thy paths.

AV Ps 25:4

 I have declared my ways, and thou heardest me: teach me thy statutes.

AV Ps 119:26

 He hath turned aside my ways ... he hath made me desolate.

AV Lam 3:11

 Make me to understand the way of thy precepts: ...

AV Ps 119:27

 Remove from me the way of lying: and grant me thy law graciously.

AV Ps 119:29

 I have chosen the way of truth: thy judgments have I laid before me.

AV Ps 119:30

 I will run the way of thy commandments, when thou shalt enlarge my heart.

AV Ps 119:32

 The ways of Zion do mourn, because none come to the solemn feasts: ...

AV Lam 1:4

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Spoke 4 – Dalet: Numbers, Ezekiel, Galatians
If only the children of Israel had truly prayed that prayer of Dalet, "Teach me thy ways, O
Lord!" But that is not what happened. They rebelled and refused to follow the Lord into thePromised Land and so He commanded them to turn and go "into the wilderness by the way(derek) of the Red Sea" to wander forty years until all the rebels were consumed (Num
14:25). Had they obeyed they would have immediately entered into the abundant life of thePromised Land rather than wandering for four decades. Their experience in the wilderness
prefigures the Christian pilgrimage through the desert of this world (Mat 7:13ff):
Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is
the way, which leadeth unto life, and few there be that find it.

These symbols find their ultimate meaning in the Lord Jesus Christ who is revealed as boththe Door (Delet) and the Way (Derek) in the Fourth Gospel (John 10:9, 14:6). 95

 Fourth Day of Creation
And God said, Let there be lights in the firmament of the heaven to divide the day from thenight; and let them be for 1) signs, and for 2) seasons, and for 3) days, and 4) years: And letthem be for lights in the firmament of the heaven to give light upon the earth: and it was so.
And God made two great lights; the greater light to rule the day, and the lesser light to rulethe night: he made the stars also. And God set them in the firmament of the heaven to givelight upon the earth, And to rule over the day and over the night, and to divide the light fromthe darkness: and God saw that it was good. And the evening and the morning were the fourthday.
Fourth Day of Creation (Genesis 1:14ff)

God revealed the key to the archetypal patterns of the whole Bible in the ordered sets of the Seven Days of Creation, the Ten
Commandments, and the Seven Seals of Revelation. The patterns are based on the obvious, intuitive, and universal meaningsof the numbers that correspond to their positions in the lists. They
are also fundamentally geometrical. We saw this on Spoke 2
where God based everything on the ideas of duality, division, image, and reflection (pg 144). Here on the Fourth Day He simply
doubled (2 x 2 = 4) the duality of the Number 2 to form the fourfold division of the Circle of Time. The structure of this Day is
profoundly self-reflective. God doubly reiterated its connection to
the Number 4; once by giving four purposes for the objects He
created and again in the fourfold nature of those very purposes!
The fourfold cross – † – is itself the essence of a sign (ōt) andthe seasons, days, and years all naturally fall into four quadrants as shown in the diagram. They are the temporal equivalents of the spatial division
represented by the Four Directions which are uniquely emphasized on Spoke 4 in the
fourfold camp of Numbers (Cycle 1) and the fourfold Temple of Ezekiel (Cycle 2). This
then links to the fourfold nature of physical reality – the space-time continuum – consistingof three spatial and one temporal dimension (3 + 1 = 4), as it is written: "In the beginning(time) God created the heaven and the earth (three-dimensional space)." It is for these reasons, and many more, that Jews and Christians have always understood the Number 4 as169

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
the symbol of physicality, extension, and the world. The coherent integration of the Fourth
Day with the rest of the Seven Days must also be borne in mind (pg 49). Yet all of this is but
a hint of the infinite depth of Wisdom God displayed on Spoke 4.
The Fourth Day contains the first mention of the word sign (ōt, pg 88), derived from the
Capstone Signature (AW/ta). Its second appearance is in Genesis 4 where it is used inconjunction with the first birth, the first death, the first mention of blood (KeyWord dahm –the biblical symbol of death = the Fourth Seal), and the first mention of a door. It figures
prominently in the design of the camp in the wilderness where the four leading tribes were
stationed with "the ensign (ōt) of their father’s house" at the four cardinal points aroundthe Tabernacle (Num 2:1, pg 173). Its final occurrence is in Ezekiel, where God linked it toboth the Fourth Commandment and the events of the Fourth Book:
Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do,
he shall even live in them. Moreover also I gave them my sabbaths, to be a sign (ōt) between me and them, that they might know that I am the L ORD that sanctify them. But thehouse of Israel rebelled against me in the wilderness [Num 14:9ff]: they walked not in mystatutes, and they despised my judgments, which if a man do, he shall even live in them; andmy sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them.
Ezekiel 20:10ff (Spoke 4, Cycle 2)

The "sabbaths they greatly polluted" links directly to the first violation of the Fourth Commandment which is recorded in the Fourth Book (Num 15:32).

 Fourth Commandment: Sabbath Rest
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work:
But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou,
nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy
stranger that is within thy gates: For in six days the L ORD made heaven and earth, the sea,
and all that in them is, and rested the seventh day: wherefore the L ORD blessed the sabbathday, and hallowed it.
Fourth Commandment (Exodus 20:8ff)

The Fourth Commandment is the only temporal commandment, the only commandment dealing with time.
And since the sabbath was given as a sign (tao, ōt), it
doubly links to the Fourth Day when God set the timekeepers in the heavens "for signs, and for seasons, andfor days, and years." It corresponds to the fourth andcentral word in the seven words of Genesis 1:1 where wefind the first occurrence of its cognate et (tae), the sign ofthe direct object (pg 89). God displayed the essential
idea of the Sabbath in a Dalet Alphabetic Verse: Rest (Damam) in the LORD, and wait patiently for him:fret not thyself because of him who prospereth in his
way (derek), because of the man who bringeth wicked
devices to pass.
AV Ps 37:7

170

D Dalet KeyWords
Be Still,µm'D; Damam:
Silent, RestµD; Dahm: Blood
Cling, Stick,qb'D; Davaq:
CleaveDevotion,tWqbeD] Devequt:
Devoutness

Spoke 4 – Dalet: Numbers, Ezekiel, Galatians
God presented the same correlation with the Number 4 in the chapter sequence of thePsalms, where this KeyWord first appears in Psalm 4:4 "Stand in awe, and sin not: commune with your own heart upon your bed, and be still (damam)."
For the Christian, the Sabbath is the prophetic prototype of the rest we have through theWork of Christ on the fourfold cross – † – when He shed His blood (dahm) to put an end tosin and declared "It is finished" (John 19:30). He is our rest, He is our everlasting Sabbath,and He is the fulfillment of all the commandments of the Law. The "x" marks the spot of ourrest, and in the Wisdom of God this message is geometrically reiterated in the "rest" displayed in the fourfold symmetry of the cross. The historical Jewish Sabbath, set in the centerof their temporal religious cycle (pg 46), was elevated by the Death of Christ and connected to the Sabbath of God in Eternity. A Dalet verse in the great Alphabetic Psalm 119
teaches the practical meaning of the Sabbath of Christ with the KeyWord davaq (cleave): I have stuck (davaq) unto thy testimonies: O LORD, put me not to shame.

AV Psalm 119:31

He used this word in conjunction with derek (way) when He reviewed the forty years in thewilderness spent preparing for entrance into the Promised Land (Deut 10:11ff):
And the LORD said unto me, Arise, take thy journey before the people, that they may go in andpossess the land, which I sware unto their fathers to give unto them. And now, Israel, what
doth the LORD thy God require of thee, but to fear the L ORD thy God, to walk in all his ways
(derek), and to love him, and to serve the LORD thy God with all thy heart and with all thy
soul, To keep the commandments of the LORD, and his statutes, which I command thee thisday for thy good? ... Thou shalt fear the L ORD thy God; him shalt thou serve, and to him shalt
thou cleave (davaq), and swear by his name. He is thy praise, and he is thy God, that hathdone for thee these great and terrible things, which thine eyes have seen.

He also used this word to describe the greatest king of Judah (2 Kings 18:5):
He trusted in the LORD God of Israel; so that after him was none like him among all the kingsof Judah, nor any that were before him. For he clave (davaq) to the LORD, and departed notfrom following him, but kept his commandments, which the L ORD commanded Moses.

This is the root of the noun devequt that Jews use to describe complete and utter devotion
to God. Only by cleaving – sticking, clinging, holding – to the Lord, can we abide in His
Perfect Peace. We must die to our own selves, cling to Him, and follow Him where ever He
leads through the wilderness of this sinful world. For we are weak (dal), but He is strong.

 Fourth Seal of the Apocalypse: Fourfold Death
And when he had opened the fourth seal, I heard the voice of the fourth beast say, Comeand see. And I looked, and behold a pale horse: and his name that sat on him was DEATH,
and Hell followed with him. And power was given unto them over the fourth part of the earth,
to kill with 1) sword, and with 2) hunger, and with 3) death, and with 4) the beasts of theearth.
The Fourth Seal (Rev 6:7ff)

The Fourth Seal and the Fourth Day are similar in that they both contain a list of four elements. This is typical of the Divine design of the Holy Bible where the fundamental ideas arereiterated on multiple levels, as it is written "In the mouth of two or three witnesses shallevery word be established" (Mat 18:16, 2 Cor 13:1). Furthermore, every in-depth commen171

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
tary notes that a similar set of four elements are reproduced in the Ezekiel on Spoke 4 which
also are introduced with an explicit mention of the Number 4:
For thus saith the Lord GOD; How much more when I send my four sore judgments upon Jerusalem, 1) the sword, and 2) the famine, and 3) the noisome beast, and 4) the pestilence,
Ezekiel 14:21 (Spoke 4, Cycle 2)
to cut off from it man and beast?

Though similar language appears in conjunction+ + The Fourth Seal + +with the Number 4 in one other verse (Jer 15:3),
this passage from Ezekiel is the closest parallel  The Rider named Deathto the Fourth Seal to be found anywhere in the  Power over a fourth part of the earth
Bible. When translated into the Greek Septua Four methods to kill: 1) sword, 2) hungint, exactly the same four words were used forger, 3) death [pestilence], 4) beasts.
the four elements in Ezekiel as in the Fourth
Seal. The seemingly redundant third element, qavnato" (thanatos, death), also means pestilence or plague, which is how it is rendered in many modern versions such as the NIV,NRSV, and the ESV. It is widely recognized that the sequence of the first four Seals follows
the natural order of events that begin with a would-be Conqueror (Seal 1), who instigates
War (Seal 2), and so disrupts the social order causing Famine (Seal 3), resulting in Death(Seal 4). The Fourth Seal also parallels the Letter to the Fourth Church of Revelation,
Thyatira, where Christ warns the heretic Jezebel that he "will kill her children [those who follow her false doctrine] with death" if they refused to repent (Rev 2:23).
The meaning of the Fourth Seal as Death links back to the Dalet verse cited at the beginning of this chapter, "My soul cleaveth (davaq) unto the dust" (AV Ps 119:25). As noted
then, this recalls the metaphor of the dead as those who "sleep in the dust" (Dan 12:2), andshows again that sleep and rest are natural metaphors for death. These all come together,
specifically in conjunction with the Number 4, in the Fourth Gospel in the story of the resurrection of Lazarus who had been dead four days (John 11:11ff):
And after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake
him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus
spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said
Jesus unto them plainly, Lazarus is dead. ... Then when Jesus came, he found that he hadlain in the grave four days already.

Hence the common epithet for the dead, "rest in peace" and the frequent euphemism "heslept with his fathers" used in the death records of the kings (1 Kings 2:10, etc.). The inherent relation between sleep and rest connects the Number 4, the Fourth Seal (Death), andthe Fourth Commandment (Sabbath Rest).

 Numbers: Following God in the Wilderness
And the LORD spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of
the land of Egypt, saying, Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every maleby their polls; From twenty years old and upward, all that are able to go forth to war in Israel:
thou and Aaron shall number them by their armies.
Numbers 1:1ff (Spoke 4, Cycle 1)

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Spoke 4 – Dalet: Numbers, Ezekiel, Galatians
The traditional Hebrew names of the first five Books are all taken from words found in theirfirst verses. Case in point, the Fourth Book is called B'midbar (In the wilderness). This is
an apt name since it captures its primary subject, the forty years of wandering that the children of Israel brought upon themselves because of their sin and unbelief. But the traditional
Christian name is also relevant because it reflects the peculiar dominance of the word "number" in the Fourth Book where it appears 127 times, accounting for 40% of all occurrences in
the Bible. Most are from the first census taken in the first five chapters and the second inchapter twenty-six. The Book of Numbers divides into three dominant sections: PREPARATION FOR THE JOURNEY INTO THE PROMISED LAND (Chapters 1–10): These ten chapters
record the numbering of the tribes, the layout of the foursquare camp, and various laws, statutes, and Divine commands.

 REBELLION IN THE WILDERNESS (Chapters 11–15): The rebellion began with murmurings against
God and sedition against Moses. It culminated in blatant refusal to obey the Lord when He
commanded them to enter the Promised Land. This is the pivotal section that gives the reason
for the forty years of wandering (see A Day for a Year, pg 176).

 DEATH IN THE WILDERNESS: THE WANDERINGS (Chapters 16–36): This records the sad, sad result of their rebellion and unbelief. God condemned them to forty years of wandering until all
the rebels died out. It is an image of the death of the lust of the flesh that must take place inevery Christian walk. It presents the option of obedience that leads to the promised rest of
God versus the extended and extremely painful slow death of the fleshly lust in the soul that
resists God.

 The Foursquare Camp in the Wilderness (Numbers

Ezekiel)And the LORD spake unto Moses and unto Aaron, saying, Every man of the children of Israel
shall pitch by his own standard, with the ensign (ōt) of their father’s house ...
And on the east side toward the rising of the sun shall they of the standard of the camp of
Judah pitch throughout their armies ... On the south side shall be the standard of the camp ofReuben according to their armies ... On the west side shall be the standard of the camp of
Ephraim according to their armies ... The standard of the camp of Dan shall be on the northside by their armies ...
Numbers 2:1ff (Spoke 4, Cycle 1)

God used the census numbers to establish the foursquare pattern of the camp in the wilderness. The fact that He did this on Spoke 4 is one of the most striking integrations of thesymbolic meaning of number with His geometric design of Scripture, especially in light of its
integration with the Four Living Creatures and the Foursquare Temple found in Ezekiel on
Cycle 2. It exemplifies the obvious meaning of the Number 4 that derives from its association
with the Four Directions (North, East, West, South), the Four Winds (Ezek 37:9), and theFour Corners of the earth (Ezek 7:2). Here is how R. D. Cole describes it in his entry in The
New American Commentary:
The arrangement of the twelve tribes in symmetrical fashion around the central sanctuaryreflects the orderliness of a unified community that is faithfully following the commands of
the Lord. Allen describes this setting as expressing “the joy of the writer in knowing the relation of each tribe to the whole, each individual to the tribe, and the nation to the central shrine– and to the Lord Yahweh.” As wonder and beauty are reflected in the order of creation, so
the unity and symmetry of the chosen people of his creation evoke splendor and awe.

The text does not specify the exact shape of the camp. Many scholars (e.g. Baxter, Scroggie,
173

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Riggins 96) have assumed it forms a perfect square in prophetic anticipation of Ezekiel's
Temple revealed on the second Cycle of Spoke 4. Others 97 have suggested that a strictreading of the text implies that it formed a giant cross. The latter is particularly interesting
because the census numbers reveal a well-balanced symmetry very similar to the traditional
Cross of Christ. Both possibilities are shown below. The north and south arms of the crossrepresent nearly identical populations of 25% and 26%, each almost exactly a quarter (1/4)
of the whole. Taken together they represent just over half (51%) of the population. The other
49% is distributed on the east and west arms which are divided into 18% and 31% for a ratioof roughly 3 to 5, the same as the proportions of the Ark of the Covenant (Exo 25:9) housedin the heart of the Tabernacle (T) at the center of the camp. I set north on the right so thelongest leg of the cross would be on the bottom. The diagram of the square formation had
more room so I listed the positions of the Levites who dwelt in a foursquare pattern aroundthe Tabernacle. The difference between these two layouts depends only on whether thetribes camped strictly in the direction specified (the cross) or spread out with diagonal divisions between them (the square). Regardless of its exact historical form, Balaam's blessingof Israel suggests its foursquare arrangement was evident from an aerial view:
For from the top of the rocks I see him, and from the hills I view him: lo, the people shalldwell alone, and shall not be reckoned among the nations. Who can count the dust of Jacob,
and the number of the fourth part of Israel? Let me die the death of the righteous, and let
my last end be like his!
Numbers 23:9f (Spoke 4, Cycle 1)

This reference to the fourth part of Israel is unique to the Fourth Book. Evidently, it refers
to the foursquare camp Balaam viewed when he looked down from high upon "the top of therocks." His appreciation of its beauty is clear in his later prophecy:
How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they
spread forth, as gardens by the river’s side, as the aloe trees which the L ORD hath planted,
and as cedar trees beside the waters.
Numbers 24:5f (Spoke 4, Cycle 1)

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Spoke 4 – Dalet: Numbers, Ezekiel, Galatians
A similar aerial view of the foursquare Temple, prefigured by the camp in the wilderness,
was given to the Prophet Ezekiel when he was taken by the Spirit of God to a "very highmountain" overlooking it (Ezek 40:2).
When God established the pattern of the camp, He commanded each tribe to camp "byhis own standard, with the ensign (ōt) of their father’s house." Here He used the word ōt(sign, pg 88) from His Capstone Signature (AW/ta). As noted above (pg 169), He firstused this word when He gave the fourfold purpose - signs, seasons, days, and years – ofthe sun, moon, and stars made on the Fourth Day. He used it here for the symbolic sign, theensign (flag), that distinguished each tribe. In his commentary on Revelation 4, Fausset explained the Jewish tradition concerning the specific forms displayed on these flags:
Jewish tradition says the “four standards” under which Israel encamped in the wilderness, tothe east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, while in the midst was the tabernacle containing theShekinah symbol of the Divine Presence.

These symbols are revealed in the opening vision of the Book of Ezekiel (Spoke 4, Cycle 2)
where also we find the greatest density of the Number 4 in the entire Bible (pg 178). These
Four Faces appear again only in Revelation 4, where they signify the dominant aspect of
the character of Christ revealed in each of the Four Gospels in their proper canonical order.

 Death in the Wilderness: The Flesh Crucified (Numbers

Galatians)

This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh
lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one tothe other: so that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are
not under the law. Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath,strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of thewhich I tell you before, as I have also told you in time past, that they which do such things
shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law. And
they that are Christ’s have crucified the flesh with the affections and lusts. If we live in the
Spirit, let us also walk in the Spirit.
Galatians 5:16ff (Spoke 4, Cycle 3)

The crucifixion of Christ – † – was no pleasant event, and neither is it pleasant when Christians are called to crucify the lusts and affections of their own flesh. This is the typological lesson taught in the Fourth Book. It presents a perfect picture of the fleshly rebellion that
we all must wrestle with and ultimately put to death in our Christian walk. We are presented
with a choice between Two Ways – the Way of the Spirit or the Way of the Flesh. The underlined sins in the list above from Galatians were all historically enacted in Numbers. As discussed in Typology, The Pattern of God's Tabernacle of Wisdom (Spoke 2, pg 148), God recorded them to teach the Way of Christ by historical example (1 Cor 10:5ff):
But with many of them God was not well pleased: for they were overthrown in the wilderness [Num 26:64] Now these things were our examples [types], to the intent we should notlust after evil things, as they also lusted. [Num 11:4]... Neither let us commit fornication, as
some of them committed, and fell in one day three and twenty thousand [Num 25:9]. Neither
let us tempt Christ, as some of them also tempted, and were destroyed of serpents [Num175

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
21:5]. Neither murmur ye, as some of them also murmured [Num 14:2], and were destroyed ofthe destroyer. Now all these things happened unto them for examples [types]: and they are
written for our admonition, upon whom the ends of the world are come.

The underlined sins correlate with the "works of the flesh" listed in Galatians 5 above. The
story of their fleshly rebellion began a mere three days after they set out on their journey towards the Promised Land. It brought an instant sentence of death:
And when the people complained, it displeased the LORD: and the LORD heard it; and hisanger was kindled; and the fire of the L ORD burnt among them, and consumed them thatwere in the uttermost parts of the camp.
Numbers 11:1ff (Spoke 4, Cycle 1)

This was followed immediately by a second rebellion which is marked by the first occurrence of the word ta'avah (hw:a}t'), translated as fell a lusting:
And the mixt multitude that was among them fell a lusting: and the children of Israel also
wept again, and said, Who shall give us flesh to eat? We remember the fish, which we did
eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and thegarlic: But now our soul is dried away: there is nothing at all, beside this manna, before oureyes.
Numbers 11:4ff (Spoke 4, Cycle 1)

This is a premier example of how God uses the Principle of First Occurrence. He introduced
the idea of lust in conjunction with flesh and rebellion. Note also the great sin of ingratitude
for God's miraculous supply of food in the form of manna. Such is a perfect picture of the
Way of the Flesh that is always contrary to the Way of the Spirit (Galatians 5:17). As withthe first rebellion, the lust for flesh quickly brought another judgment of death:
And while the flesh was yet between their teeth, ere it was chewed, the wrath of the L ORD was
kindled against the people, and the L ORD smote the people with a very great plague. And hecalled the name of that place Kibroth Hattaavah: because there they buried the people that
lusted.
Numbers 11:353ff (Spoke 4, Cycle 1)

The name of the place bears the name and consequence of their sin: Kibroth Hattaavah literally means "the graves of lust." It is an apt mnemonic for the essential lesson of the
Fourth Book. Yet another rebellion followed directly on the heels of the second. It was instigated by Miriam and Aaron, the siblings of Moses (Num 12:1), showing that even the Divinely appointed leaders were not immune to the sins of the flesh. They envied Moses'
unique relationship with God saying "Hath the L ORD indeed spoken only by Moses? hath henot spoken also by us?" After affirming His special relationship with Moses, God asked them"wherefore then were ye not afraid to speak against my servant Moses?" In this case, thejudgment was only the similitude of death; Miriam suffered seven days as a leper, "as one
dead, of whom the flesh is half consumed when he cometh out of his mother’s womb" (Numbers 12:12). This sequence of sin and unbelief climaxed when Israel flatly refused to follow
the Lord into the Promised Land and brought upon themselves the Divine Judgment that all
the people would wander forty years until each and every rebel died in the wilderness.

 A Day for a Year (Numbers

Ezekiel)And all the congregation lifted up their voice, and cried; and the people wept that night. And
all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we176

Spoke 4 – Dalet: Numbers, Ezekiel, Galatians
had died in this wilderness! And wherefore hath the LORD brought us unto this land, to fallby the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into
Egypt.
Numbers 14:1ff (Spoke 4, Cycle 1)

God had commanded that twelve men be sent to spy out the land He was about to givethem. Ten returned with an evil report that terrified the people with their faithless assertion
that it would be impossible for them to prevail. They completely ignored God's promises andeverything He had already done – parting the Red Sea, miraculously giving manna, and leading them with a pillar of smoke by day and of fire by night. Their desire to "return to Egypt"
has ever remained a symbol of every heart that returns to its sin after receiving the saving
Gospel of Christ. The irony is that they called their doom upon their own heads, saying"would God that we had died in this wilderness!" which is the very judgment the Lord would
place upon them:
Say unto them, As truly as I live, saith the LORD, as ye have spoken in mine ears, so will
I do to you: Your carcasses shall fall in this wilderness; and all that were numbered of you,according to your whole number, from twenty years old and upward, which have murmured
against me, Doubtless ye shall not come into the land, concerning which I sware to make you
dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little
ones, which ye said should be a prey, them will I bring in, and they shall know the land which
ye have despised. But as for you, your carcasses, they shall fall in this wilderness. And yourchildren shall wander in the wilderness forty years, and bear your whoredoms, until yourcarcasses be wasted in the wilderness. After the number of the days in which ye searched theland, even forty days, each day for a year, shall ye bear your iniquities, even forty years, andye shall know my breach of promise. I the LORD have said, I will surely do it unto all this evil
congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die.
Numbers 14:26ff (Spoke 4, Cycle 1)

This now brings us face-to-face with one of the greatest enduring signs – a true perpetual
miracle – of the Divine design of the whole Bible in the form of the Wheel. The exact phrasethat God used in calculating His judgment upon Israel – each day for a year – occurs in one
and only one other verse. Centuries after the wilderness wandering, the Eternal God usedexactly the same language when He spoke to the Prophet Ezekiel:... This shall be a sign (ōt) to the house of Israel. Lie thou also upon thy left side, and lay theiniquity of the house of Israel upon it: according to the number of the days that thou shalt
lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity,
according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy rightside, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed theeeach day for a year.
Ezekiel 4:3ff (Spoke 4, Cycle 2)

The Hebrew words here in Ezekiel – yom lashanah (a day
for a year) – are letter-for-letter identical to those originallygiven in Numbers. They occur nowhere else in the whole
Bible. We have, therefore, a primary KeyLink between Cycle 1 and Cycle 2 on Spoke 4. But there is more, much
more! The KeyLink itself is based on two elements from177

Spoke 4 KeyLink
Each Day for a YearNum 14:34

Ezek 4:6

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
the Fourth Day of Creation, days and years, with the passage in Ezekiel explicitly linked toanother element of the Fourth Day, the sign (ōt). Furthermore, the punishment correlateswith the Fourth Seal of the Apocalypse (Death) with its duration being a multiple of the Number 4 itself (40 = 4 x 10). Oh! The wonders of the Word of God! If only I had room in this little
book to fully discuss these miracles.

 Ezekiel: Four Living Creatures and God's Throne
The word of the LORD came expressly unto Ezekiel the priest ... And I looked, and, behold, awhirlwind came out of the north, a great cloud, and a fire infolding itself ... Also out of the
midst thereof came the likeness of four living creatures. And this was their appearance; they
had the likeness of a man. And every one had four faces, and every one had four wings. ...
And they had the hands of a man under their wings on their four sides; and they four had
their faces and their wings. ... As for the likeness of their faces, they four had the face of aman, and the face of a lion, on the right side: and they four had the face of an ox on the left
side; they four also had the face of an eagle.
Ezekiel 1:3ff (Spoke 4, Cycle 2)

The opening vision of Ezekiel on Spoke 4 contains the greatest density of the Number 4 in the entire Bible. This is oneof the most stunning examples of God's perfect and precise
integration of content with form (pgs 40, 75). Its significanceis greatly amplified by the correlation of the Four Living Creatures with the fourfold pattern of the Camp revealed in Numbers (pg 173). It is one of the richest visions given in Scripture; a revelation of the pre-incarnate Christ sitting in all His
glory upon His Throne (Ezek 1:26). There is no plumbing its
depth, its symbols come straight from the Mind of God and sohave infinite ramifications. But one thing is clear; it is a fourfold revelation of the Character of God and in many ways
echoes the structure of His Holy Word. There are two obvious
correlations with the pattern of the Bible, one ancient and one
new. The new correlation derives from the "wheel in the middle of a wheel" (Ezek 1:16) which immediately evokes asense that it must be some sort of prophecy of the Bible
Christ enthroned amongst the
Wheel. This is explored in Part III (pg 382). The ancient correFour Cherubim/Evangelists
lation recognizes the four faces of the living creatures asemblems of the four views of Christ given in the Four Gospels. This tradition can be traced
back through early Church fathers such as Irenaeus (AD 170), Jerome (AD 420), andAugustine (AD 430), and is enshrined in countless Christian artworks such as the thirteenth
century Munich Psalter shown above (note the tri-radiant halo, we will being seeing it againsoon). Here is how Philip Schaff explained it in his History of the Christian Church: 98
The Christian church, looking at the origin of the Four Gospels, and the attributes which God
has in rich measure been pleased to bestow upon them by his Holy Spirit, found a prophetic
picture of them in the four living cherubim, named from heavenly knowledge, seen by theprophet Ezekiel at the river of Chebar. Like them the Gospels are four in number; like them
they are the chariot of God, who sitteth between the cherubim; like them they bear him on a178

Spoke 4 – Dalet: Numbers, Ezekiel, Galatians
winged throne into all lands; like them they move wherever the Spirit guides them; like them
they are marvelously joined together, intertwined with coincidences and differences: wing interwoven with wing, and wheel interwoven with wheel; like them they are full of eyes, andsparkle with heavenly light; like them they sweep from heaven to earth, and from earth toheaven, and fly with lightning’s speed and with the noise of many waters. "Their sound isgone out into all lands, and the words to the end of the world."

The correlation of the Four Gospels with the Four Faces of the Four Living Creatures naturally links to the meaning of the Number Four as fourfold extension, like the four arms ofthe cross pointing in the four directions.

 The Call of Ezekiel (Alphabetic Link)
But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee withthem, and thou shalt not go out among them: And I will make thy tongue cleave (davaq) tothe roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they
are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say
unto them, Thus saith the Lord GOD ...
Ezekiel 3:26f (Spoke 4, Cycle 2)

God had a very heavy hand on Ezekiel. He literally closed and opened his mouth. His call
has a strong correlation with the corresponding Alphabetic Verses. The highlighted words all
appear in the Dalet verse of Lamentations 4:4:
 The tongue of the sucking child cleaveth (davaq) to the roof of his mouth for thirst: theyoung children ask bread, and no man breaketh it unto them.

AV Lam 4:4

This is not an exact KeyLink because similar language occurs in a few places elsewhere, but
it is an obvious thematic link between this Dalet verse and Ezekiel's call. The reference tothe "rebellious house" also links strongly with the events in Numbers and the list of sins in
Galatians 5:19ff discussed above (pg 175).

 The Foursquare Prophetic Temple
So he measured the court, an hundred cubits long, and an hundred cubits broad, foursquare;
and the altar that was before the house.
Ezekiel 40:47 (Spoke 4, Cycle 2)

The supernatural manifestation of the Number 4 on the
Fourth Spoke continues unabated in the last nine
chapters of Ezekiel where almost everything about theprophetic Temple is foursquare. For example, the angel specifically measured it from all four directions:42:16 He measured the east side, five hundred reeds
42:17 He measured the north side, five hundred reeds
42:18 He measured the south side, five hundred reeds
42:19 He turned about to the west side, and measured
five hundred reeds
42:20 He measured it by the four sides ...

Both the Number 4 and the geometric figure of asquare are also prominent in the description of the179The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
altar that lies at the exact center of the Temple, marked by an "A" in the diagram:So the altar shall be four cubits high; and from the altar and upward shall be four horns.
And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof.
Ezekiel 43:15f (Spoke 4, Cycle 2)

There is one striking variation from thefourfold pattern of the Temple; the four
walls of both the outer and inner courts
each have only three gates! The three dimensional model, provided by Paul
Jablonowski 99 who has an excellent website analyzing the Temple, shows the extreme prominence of the three pairs ofgates. Each gate rises to a height of sixty
cubits (102 feet) which is fifty-four cubits(92 feet) higher than the walls! Obviously, God really wants us to take special note of them.
Indeed, He devoted a number of chapters detailing its every measurement and specificallycommanded Ezekiel to show it to the Jews so they could "measure it" (Ezek 43:10). And
why? Lamar Cooper, in his article on Ezekiel in the New American Commentary, suggested a
profound theological significance of the three gates: 100
The gates are a foreshadowing of the accessibility God gave to all people through Jesus, who
presents himself as the door [delet!] by which one can enter to God and be saved (see John
10:9–21). The choice of three gates for this temple rather than four or more may suggest a
deeper significance of the means of access God provides for humans to approach him, since
God manifests himself in three ways to the human family as Father, Son, and Holy Spirit.

Cooper is correct. Similar logic led the ancient Christian iconographers to depict Christ with a tri-radiantcruciform halo. This means we have a fourfold convergence of 1) ancient Christian art, 2) the pattern ofEzekiel's prophetic Temple, 3) the geometric structure of God's Word, and 4) the Doctrine of the Trinity! Yet there is more, so much more! The threepaired gates triangulate onto the foursquare altar of
sacrifice – † – at the exact center of Temple, pointing to the central event of all Scripture, the crucifixion of Christ at Golgotha, the axis of the Wheel (pg377). Furthermore, the three pairs of gates and divisions follow the pattern of three pairs of days in
the Days of Creation of Genesis 1 (pg 49)!

Common Tri-radiant Design ofEzekiel's Temple and the Wheel
Tri-radiant Symmetryof Ezekiel's Temple
generated bythree pairs of gates

Tri-radiant Symmetryof the Bible Wheel
generated bythree pairs of divisions

The original Temple in Exodus – the House (Bet) of God – represented His presence
amongst His people. It housed the Ten Commandments – the prototypical Word – in typological anticipation of the incarnation of the Living Word, the Lord Jesus Christ. All of thiswas discussed at length on Spoke 2 where we saw that the ultimate meaning of Bet (House)
is found in God the Son, the Word, the Second Person. This is its full spiritual meaning, the180

Spoke 4 – Dalet: Numbers, Ezekiel, Galatianstrue antitype of the Temple. It is an image of the Triune God known through the Living
Word, manifest here now in the Written Word, the Holy Bible!

 Galatians: The Cross of our Lord Jesus Christ
For I through the law am dead to the law, that I might live unto God. I am crucified with
Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in theflesh I live by the faith of the Son of God, who loved me, and gave himself for me.
Galatians 2:19ff (Spoke 4, Cycle 3)

In his review of all the Books of the Bible called Christ in all the Scriptures, A. M. Hodgkin
outlined Galatians under the title "The Cross of Christ" and went on to summarize the wholeBook on this theme, citing verses from every chapter as follows: 101(1) The power of Christ's Cross to deliver from sin (i. 4, ii. 21, iii. 22)(2) The power of Christ's Cross to deliver from the curse of the Law (iii. 13)(3) The power of Christ's Cross to deliver from the self-life (ii. 20, v. 24)(4) The power of Christ's Cross to deliver from the world (vi. 14)(5) The power of Christ's Cross in the new birth (iv. 4-7)
(6) The power of Christ's Cross in receiving the Spirit (iii. 14)(7) The power of Christ's Cross in bringing forth the Spirit's fruit (v. 22-25)

Paul's closing statement is particularly significant. It links to the idea of the mark (tav = †)that God used in Ezekiel 9:4 (pg 37) and incorporated in His Capstone Signature (AW/ta):
But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom theworld is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision
availeth any thing, nor uncircumcision, but a new creature. ... From henceforth let no man
trouble me: for I bear in my body the marks of the Lord Jesus. Gal 6:14ff (Spoke 4, Cycle 3)

No other Epistle of Paul puts greater emphasis on the Cross than Galatians. Yet this is but
the beginning; God also integrated this Book with other primary aspects of Spoke 4.

 Four Weak and Beggarly Elements
But now, after that ye have known God, or rather are known of God, how turn ye again to
the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe
1) days, and 2) months, and 3) times, and 4) years. I am afraid of you, lest I have bestowed
upon you labour in vain.
Galatians 4:9f (Spoke 4, Cycle 3)

Hebrew translations of this passage render beggarly with the
Dalet KeyWords
Dalet KeyWord dal (poor, weak). This coheres precisely withthe ancient rabbinic tradition derived from the sequence of
Dal: Poor, Weak,
Gimel-Dalet discussed above (pgs 152, 167). Once again weLow, Powerlesssee order and content of the Books tracking perfectly with theorder and meanings of the Letters. These weak and beggarly
Dalal: Hang,elements are called "stoicheia" in Greek. James Strong noted
Dangle, Weakenthat they refer to "the elements from which all things havecome, the material causes of the universe." 102 Traditionally, they have been four in number:earth, air, water, fire. 103 They are weak and beggarly because they have no strength in them-

D

lD'

ll'D;

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
selves, being nothing but dead elements. This is one of the powers of Christ's Cross that
Hodgkin listed as point #4: deliverance from "bondage under the elements of the world"(Galatians 4:3).
Others understand the stoicheia as referParallel of Gal 4:10 with the Fourth Day
ring to the "elementary principles" of the Torah
by which Judaisers threatened the Christian
Item
1
2
3
4
liberty Christ won for us on the Cross. RidderFourth Day signs seasons days years
bos 104 wrote that "Paul's argument is entirely
directed against Judaism, the days presumaGal 4:10
days months times years
bly refer to the sabbath-days, the months tothe days of the new moon, the seasons to the Jewish feasts, and the years to the sabbathand jubilee years." The weakness of this view is that Paul wrote specifically of the stoicheia"of the cosmos (world)," not "of the Torah," and most agree it should be translated as it is in
the KJV. But it is not necessary to decide between these views to see what God has done in
the geometric structure of His Word. In either case, Paul's concern that they were observing"days, and months, and times, and years" distinctly echoes the fourfold purpose of the Sun,
Moon, and Stars that God defined on the Fourth Day of Creation (pg 169).

 Four Hundred and Thirty Years (Ezekiel

Galatians)

And this I say, that the covenant, that was confirmed before of God in Christ, the law, which
was four hundred and thirty years after, cannot disannul, that it should make the promise ofnone effect. For if the inheritance be of the law, it is no more of promise: but God gave it to
Abraham by promise.
Galatians 3:17f (Spoke 4, Cycle 3)

When God calculated His judgment using "a day for a year" (KeyLink: Numbers
Ezekiel,pg 176), He commanded His Prophet to lie 390 days on his left side for the sins of Israel, and40 days on his right for the for the sins of Judah. The total, therefore, is 390 + 40 = 430, thesame number Paul used above in reference to the Law.

182

h
SPOKE 5 – HEY:
DEUTERONOMY, DANIEL,EPHESIANS Behold the God of Life andBlessings
He answered and said, Lo (Hey), I see four men loose, walking in the midst of the fire, andthey have no hurt; and the form of the fourth is like the Son of God.
Daniel 3:25 (Spoke 5, Cycle 2)

The name of the Fifth Letter is what it sounds like; aninterjection demanding attention like "look!" or "behold!"
just as we say "hey!" in English and many other languages. It is the simplest of words, requiring only abreath with no articulation. It appears only four times in
Scripture; 105 once in Genesis, once in Ezekiel, and twice
in Daniel as above where it is rendered Lo. Much morecommon is the lengthened form hinney, appearing overa thousand times in the Old Testament. God used it in
the last Hey verse of the great Alphabetic Psalm 119: Behold (Hinney), I have longed after thy precepts:
quicken me in thy righteousness.

AV Ps 119:40

This links to one of its primary roles in Hebrew grammar.
When prefixed to a noun, Hey signifies the definite article, the word the. For example, "name" is shem (µve)
and "the name" is ha-shem (µveh'). It also is closely related to the verb hayah (to be, to exist), which God
used in four Alphabetic Verses:

h Hey KeyWords
ahe Hey: Name of 5 Letterthahe Hey: Look! See! Behold!
hNEhi Hinney: Behold! Look!
hy:h; Hayah: To Be, Exist
Prefix: Sign of theh Hey
Definite Article, "The"Prefix: Causativeh Hey
Conjugation (Hiphil) She is (hayah) like the merchants’ ships; she bringeth her food from afar.

AV Prov 31:14

 Her adversaries are (hayah) the chief, her enemies prosper; for the LORD hath afflicted her forthe multitude of her transgressions:

AV Lam 1:5

 The Lord was (hayah) as an enemy: he hath swallowed up Israel, he hath swallowed up all her
palaces: he hath destroyed his strong holds.

 I was (hayah) a derision to all my people; and their song all the day.
183

AV Lam 2:5
AV Lam 3:14

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
The Hey Prefix also signifies the grammaticalconjugation called the Hiphil imperative, which indicates causation. God used it this way in most of
the Alphabetic Verses, such as these three consecutive verses from AV Psalm 119:
 Make me to go in the path of thy commandments;
for therein do I delight.

AV Ps 119:35

 Incline my heart unto thy testimonies, and not tocovetousness.

AV Ps 119:36

 Turn away mine eyes from beholding vanity; andquicken thou me in thy way.

Prefix: Hiphil
h Hey(Causative Conjug.)
Hadrikeyni: Make
ynIkeyrId]h' me
to go in the path

Incline my
yBiliAfh' Hat-libbi:
heart
Ha'aver ayni: Turnyn"y[e rbe[}h' awaymine eyes

AV Ps 119:37

The Psalmist pleads for God to cause him to go in the path of His commandments, to cause
his heart to incline to His testimonies, to cause his eyes to turn from vanity. This is themeaning of the Hiphil imperative conjugation, indicated by the Hey Prefix. These Keywords
give great insight into the meaning of the Divine Name hwhy (YHVH), the Tetragrammaton, in
which Hey appears twice. It contains within itself the three tenses of the verb hayah (to be)– past, present, and future – and so carries the sense of both "He who is" and "He who
causes things to be." God explicitly proclaimed the eternal meaning of His Name when He
described Himself as the Almighty God "who is, who was, and who is to come" (Rev 1:8).

 The Fifth Day: The Blessing of Life!
And God said, Let the waters bring forth abundantly the moving creature that hath life, andfowl that may fly above the earth in the open firmament of heaven. And God created great
whales, and every living creature that moveth, which the waters brought forth abundantly,
after their kind, and every winged fowl after his kind: and God saw that it was good. And God
blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl
multiply in the earth. And the evening and the morning were the fifth day.
Genesis 1:20ff

Two primary events mark the Fifth Day: 1) the creation
Fivefold Symmetry of Lifeof the first living creatures and 2) the giving of theCreated on the Fifth Day
first blessing by God. As we shall see, these elements are profoundly integrated with the content of theBooks on Spoke 5, the Fifth Commandment, and themeaning of the Fifth Letter. Themes of Life and of
Blessing dominate the Fifth Spoke and are the basisof many KeyLinks. Yet again, we will see the Divine
consistency of the structure and content of the Wheel
with the order of the Days of Creation and the corresponding works of God. Case in point; many of the living creatures created on the Fifth Day
exhibit pentagonal (fivefold) symmetry, such as the Starfish and the Sand dollar shown
above. These patterns are consistent across the Spokes; just as fourfold symmetric structures dominate Spoke 4, so fivefold symmetric structures dominate Spoke 5. Obviously, theDays of Creation were designed to convey a lot more information than a mere telling of a historical sequence of events – they are a template of the very structure of Scripture itself!
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Spoke 5 – Hey: Deuteronomy, Daniel, Ephesians
As Matila Ghyka 106 thoroughly explained in his book
The Geometry of Art and Life, there are fundamental
physical reasons why the growth of organic structures(life) must be based on the Number 5, whereas the growthof non-organic structures like cubic salt crystals and hexagonal snowflakes are based on the Numbers 3, 4, and 6,
but never 5. The Number 5 stands out from all other digits
in its unique association with living things. Simply stated,both Scripture and Science reveal the Number Five as
the Number of Life. The basic reason for the difference
between the geometry of life and that of crystals arises
from how the growth occurs. Crystals grow by accumulating more material on the outside,
so develop regular space-filling patterns which for purely geometric reasons can not bebased on the Number 5. Material is added in a way that minimizes the potential energy of the
final geometric configuration so that no more motion occurs. Crystals are frozen in the very
beautiful but "hard" and "sharp" minimal energy configuration. Life, on the other hand, grows
by integrating accumulated (eaten) material from the inside, which (again for purely geometric reasons) forces the expansion to follow patterns based on the Fibonacci sequence 107
which manifests in logarithmic spirals (like seashells) and pentagonal symmetry (like starfish). God used all of this fundamental physical geometry in the design of the Fifth Day ofCreation. Such is the mystery of the infinite Wisdom of God, and the gift of His Holy Word!
Scholars who study numerical archetypes and their relation to basic geometrical structures have long understood the Number 5 as the Number of Life. For example, Michael
Schneider introduced his discussion of the Number 5 with the title Coming to Life, and thenmade these observations: 108
Pentagonal symmetry is the supreme symbol of life. Many living forms, plant, animal, andhuman, display clear geometry of the Pentad in their structure. The four elements [Spoke 4,
pg 181] supply the materials of their configuration, but the Pentad carries the flag of life.

The great miracle of God is that the structure of the Bible follows this sequence with its emphasis moving from fourfold geometry on Spoke 4 to fivefold geometry on Spoke 5.

 Deuteronomy: That It May Go Well With Thee
Know therefore this day, and consider it in thine heart, that the LORD he is God in heaven
above, and upon the earth beneath: there is none else. Thou shalt keep therefore his statutes,
and his commandments, which I command thee this day, that it may go well with thee, andwith thy children after thee, and that thou mayest prolong thy days upon the earth, which
the LORD thy God giveth thee, for ever.
Deuteronomy 4:39ff (Spoke 5, Cycle 1)

The traditional Christian name of the Fifth Book, Deuteronomy, means second (deutero) law(nomos). It got this name because it contains a second record of the Ten Commandments. In
all essentials, the lists given in Exodus 20 and Deuteronomy 5 are identical, but there aresome seemingly slight variations that open the door to a world of insight into the Divine design of the Wheel. Of particular interest for Spoke 5 is the addition of the phrase "that it may
go well with thee" in the Fifth Commandment as given in the Fifth Book:
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
The Two Versions of the Fifth Commandment
Exodus 20:12 (Book 2)

Deuteronomy 5:16 (Book 5)

Honour thy father and thy mother:

Honour thy father and thy mother,as the LORD thy God hath commanded thee;that thy days may be prolonged,
and that it may go well with thee,in the land which the LORD thy God giveth thee.

that thy days may be longupon the land which the LORD thy
God giveth thee.

Skeptics typically pounce on variations like this as "proof" that the Bible is obviously flawed,
full of inconsistencies, and not to be trusted. It is therefore a most wonderful Divine Irony
that the differences between parallel passages provide some of the strongest evidence ofthe highly specific, meticulously detailed, and supernaturally intelligent design of the Bible in
the form of the Wheel. This is particularly obvious in the comparison of parallel passages
amongst the synoptic Gospels where the differences are based on Alphabetic KeyWords(see pgs 325, 333, 346). As for the case in point, a quick search of the KJV reveals that thephrase "well with thee" is uniquely characteristic of the Fifth Book which contains elevenof its twenty occurrences (55%). 109 It appears throughout Deuteronomy, spanning sevenchapters (4, 5, 6, 12, 15, 19, 22). Here are four more examples: Hear therefore, O Israel, and observe to
do it; that it may be well with thee, andthat ye may increase mightily, as the
LORD God of thy fathers hath promised
thee, in the land that floweth with milk
and honey.
Deut 6:3

 And thou shalt do that which is right andgood in the sight of the LORD: that it
may be well with thee, and that thoumayest go in and possess the good land
which the LORD sware unto thy fathers,
Deut 6:18

 Thou shalt not eat it; that it may go wellwith thee, and with thy children after
thee, when thou shalt do that which isright in the sight of the LORD. Deut 12:25

 Observe and hear all these words which I command thee, that it may go well with thee, andwith thy children after thee for ever, when thou doest that which is good and right in the sight of
the LORD thy God.
Deut 12:28

Most notably, the verse quoted at the head of this section (Deut 4:40), anticipates both aspects of the promise of the Fifth Commandment; 1) BLESSING: that it may go well withthee, and 2) LIFE: that thou mayest prolong thy days upon the earth. The graph shows
the distribution of "well with thee" on the Wheel. The large black bar represents the nine hits
from Deuteronomy. The little white bar above it represents the one hit from Ephesians on
Cycle 3. Thus Spoke 5 contains 12 of the 20 hits (60%). This exposes one of the mostdensely packed and multifaceted convergences seen in the Bible, based on elements of theFifth Day, the Books on Spoke 5, and the promise of the Fifth Commandment.
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Spoke 5 – Hey: Deuteronomy, Daniel, Ephesians

 Fifth Commandment: The First with Promise (Deuteronomy

Ephesians)

Children, obey your parents in the Lord: for this is right. Honour thy father and mother; (whichis the first commandment with promise;) That it may be well with thee, and thou mayest
live long on the earth.
Ephesians 6:1ff (Spoke 5, Cycle 3)

Ephesians contains the only verse in the
Triple Spoke 5 KeyLink
entire Bible that cites the promise of theFifth Commandment, and it does so with
Promise of the Fifth Commandment
the explicit mention that it is "the firstcommandment with promise." This verse
Deut 4:40, 5:16, 22:7
Ephesians 6:2
is represented on the graph by the little
white bar that aligns with the large black bar corresponding to the eleven occurrences of"well with thee" in Deuteronomy. On closer examination, we see that three of those verses
also include the promise of a long life, as does the quote of the Fifth Commandment in
Ephesians 6:2. We have, therefore, a triple Spoke 5 KeyLink 110 from three verses of Deuteronomy to Ephesians 6:2, with the content of the KeyLink itself based on the promise of theFifth Commandment as given ONLY in the Fifth Book! The unique wording in Deuteronomy
is the key to this KeyLink. But there is more! The characteristic "firsts" of the Fifth Day link to
the Fifth Commandment, the "first with promise." And what is the promise? Long life! All of
this manifests with perfect clarity in the Fifth Book which proclaims the fulfillment ofGod's promised blessing and His command to be "fruitful and multiply":
The LORD your God hath multiplied you, and, behold, ye are this day as the stars ofheaven for multitude. (The LORD God of your fathers make you a thousand times so many
more as ye are, and bless you, as he hath promised you!)
Deut 1:10f (Spoke 5, Cycle 1)

Furthermore, searching the Bible for all verses that mention three elements of the Fifth Day –blessing, multiplying, and fruitfulness – yields but one passage outside of Genesis:
Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them,that the LORD thy God shall keep unto thee the covenant and the mercy which he sware unto
thy fathers: And he will love thee, and bless thee, and multiply thee: he will also bless thefruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increaseof thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to givethee. Thou shalt be blessed above all people: there shall not be male or female barren
among you, or among your cattle.
Deuteronomy 7:12ff (Spoke 5, Cycle 1)

These verses are characteristic of the Fifth Book. They are based on the elements of theFifth Day. The underlined theme of God's Love will play an essential role in another KeyLink
to Ephesians discussed below (pg 193). Here is a table that shows the supernatural convergence of all these elements based on the Number 5:
Fifth Day

Fifth Commandment

Fifth Book

Fifth Spoke

1) First Blessing
given2) First creation of
Living Creatures

1) First with
Promise2) Promise of along Life

Unique emphasis on thePromise of the Fifth Commandment and the elements of the Fifth Day

Triple KeyLink based on
the Promise of the Fifth
Commandment, as stated
ONLY in the Fifth Book!

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
The discussion above is but a hint of the overwhelming wonder that simply bursts forth whenthe Bible is read in light of the Wheel. But it is a good hint, and should be sufficient to open
the door to a vast world of insight into the relations amongst the elements of the Fifth Spoke.

 The Blessings of God
And it shall come to pass, if thou shalt hearken diligently unto the voice of the L ORD thy God,to observe and to do all his commandments which I command thee this day, that the LORD thy
God will set thee on high above all nations of the earth: And all these blessings shall comeon thee, and overtake thee, if thou shalt hearken unto the voice of the L ORD thy God. Blessedshalt thou be in the city, and blessed shalt thou be in the field. Blessed shall be the fruit of
thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, andthe flocks of thy sheep. Blessed shall be thy basket and thy store. Blessed shalt thou be
when thou comest in, and blessed shalt thou be when thou goest out.
Deuteronomy 28:1ff (Spoke 5, Cycle 1)

This passage contains the greatest density of blessings to be found anywhere except 111 theBeatitudes in Matthew 5. It integrates perfectly with the Fifth Day and the Fifth Commandment and concludes with God's plea that we choose life.

 Choose Life!
See, I have set before thee this day life and good, and death and evil; In that I commandthee this day to love the L ORD thy God, to walk in his ways, and to keep his commandments
and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy
God shall bless thee in the land whither thou goest to possess it. But if thine heart turn away,
so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; I
denounce unto you this day, that ye shall surely perish, and that ye shall not prolong yourdays upon the land, whither thou passest over Jordan to go to possess it. I call heaven andearth to record this day against you, that I have set before you life and death, blessing andcursing: therefore CHOOSE LIFE, that both thou and thy seed may live: That thou mayest
love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave
unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land
which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.
Deuteronomy 30:15ff (Spoke 5, Cycle 1)

This passage from the Fifth Book displays one of the most passionate pleas from God to befound in the Bible. He uses every means possible to induce us to freely choose the life He
freely offers. It is the same as His plea that we repent and turn to Him, "for He is thy life."
Given the correlations discussed above, this passage speaks for itself. Its integration with
the Fifth Day and the Fifth Commandment could be no clearer. Note also that three of the six
occurrences of the phrase "that ye may live" in the Bible appear in Deuteronomy (vss 4:1,
5:33, 8:1). And so it is in Deuteronomy that God presents the great Blessing of Moses:
And this is the blessing, wherewith Moses the man of God blessed the children of Israel
before his death. And he said, The LORD came from Sinai, and rose up from Seir unto them;he shined forth from mount Paran, and he came with ten thousands of saints: from his righthand went a fiery law for them. Yea, he loved the people; all his saints are in thy hand: andthey sat down at thy feet; every one shall receive of thy words. Deut 33:1ff (Spoke 5, Cycle 1)

Again, this interweaves the thread of God's Love so prominent in Ephesians (pg 194).
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Spoke 5 – Hey: Deuteronomy, Daniel, Ephesians

 Daniel: The Secret Revealed
He revealeth (galah) the deep and secret things (satar): he knoweth what is in the darkness, and the light dwelleth with him.
Daniel 2:22 (Spoke 5, Cycle 2)

The meaning of the Letter Hey as behold (pg 183) gives it the connotation of revelation in
the sense of something being shown or brought to our attention. It differs from galah which
denotes the act of unveiling itself in the sense of rolling away the covering (pg 379). Thisconnotation of the Fifth Letter is the basis of a profound KeyLink between the first two Cycles
of Spoke 5. Searching the entire KJV for all occurrences of the phrase "secret things" yields
exactly two verses, the one above and this one from the Fifth Book:
The secret things (satar) belong unto the LORD our God: but those things which
are revealed (galah) belong unto us and to our children for ever, that we may do all thewords of this law.
Deuteronomy 29:29 (Spoke 5, Cycle 1)

We have, therefore, a KeyLink from the most faTriple Spoke 5 KeyLink
mous and oft quoted verse of Deuteronomy relatingto "secret things" and the Book of Daniel. The root
Secret Things Revealed
satar (to hide) is discussed on Spoke 17 where it
Deut 29:29
Daniel 2:19, 22, 30
plays a very significant role in the understanding
Esther (pg 307). A triple KeyLink based on thesame idea is found by searching for all verses containing the set (secret, revealed) which selects only Deuteronomy 29:29 and three verses from Daniel (2:19,22,30). If we broaden the
search to include any endings on the words, like revealeth, revealed, and so forth indicatedby an asterisk in the search set (secret*, reveal*), we find a total of ten verses with all but
three (70%) on Spoke 5. Six are in Daniel, including three that are consecutive (2:28,29,30):
 Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God ofheaven.

Daniel 2:19

 But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed,
are these; As for thee, O king, thy thoughts came into thy mind upon thy bed, what shouldcome to pass hereafter: and he that revealeth secrets maketh known to thee what shall cometo pass. But as for me, this secret is not revealed to me for any wisdom that I have more than
any living, but for their sakes that shall make known the interpretation to the king, and that thoumightest know the thoughts of thy heart.
Daniel 2:28,29,30

 The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and aLord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.

Daniel 2:47

And who could reveal the secrets of Nebuchadnezzar's heart? Only the God of gods, as the
king himself declared after witnessing the power of Daniel's Lord. This reveals yet another
KeyLink; the underlined words your God and God of gods (Dan 2:47) appear together in one
and only one other verse, Deuteronomy 10:17:
For the LORD your God is the God of gods, andLord of lords, a great God, a mighty, and a terrible,
which regardeth not persons, nor taketh reward:

Note also that the KeyLink phrases in both pas189

Spoke 5 KeyLink
Your God is the God of gods
Deuteronomy 10:17

Daniel 2:47

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
sages are followed by similar descriptions of God
Spoke 5 KeyLink
as "Lord of kings" and "Lord of lords." Still another
The God in Heaven Knows
KeyLink appears when we search for the God in
and is Known
heaven in conjunction with know*. These appear
together only in the two verses shown in the KeyDeuteronomy 4:39
Daniel 2:28
Link table. Below, I quote Deuteronomy 4:39, with
its surrounding text because this KeyLink hits the heart of a host of primary links between
all three Books on Spoke 5. The intense thematic interweaving demands a new notation.
Words from the KeyLink represented in the table are highlighted bold italic, links to be discussed later are underlined, and links already discussed are italicized:
And because he loved thy fathers, therefore he chose their seed after them, and brought theeout in his sight with his mighty power out of Egypt; To drive out nations from before theegreater and mightier than thou art, to bring thee in, to give thee their land for an inheritance,
as it is this day. Know therefore this day, and consider it in thine heart, that the LORD he is
God in heaven above, and upon the earth beneath: there is none else. Thou shalt keep
therefore his statutes, and his commandments, which I command thee this day, that it may gowell with thee, and with thy children after thee, and that thou mayest prolong thy days upon
the earth, which the LORD thy God giveth thee, for ever.
Deut 4:37ff (Spoke 5, Cycle 1)

The underlined words link to themes of God's Love and His Mighty Power discussed below,
the italicized words link to themes from the Fifth Day already explored, and the highlighted
words form the KeyLink to Daniel 2:28. Has anyone ever seen a tapestry of such simplicity,
complexity, and beauty? Its threads are woven in an extremely fine and detailed pattern.
Tracing them is an endless joy. The only real challenge is separating them sufficiently to seethem individually while retaining the beauty of their coordinated weaving. What an embarrassment of riches! Who can declare but the smallest part of God's infinite Wisdom?

 Revelation of God's Knowledge, Wisdom, and Power (Daniel

Ephesians)

Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,
Cease not to give thanks for you, making mention of you in my prayers; That the God of ourLord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye
may know what is the hope of his calling, and what the riches of the glory of his inheritance inthe saints, And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him fromthe dead, and set him at his own right hand in the heavenly places, Far above all principality,and power, and might, and dominion, and every name that is named, not only in this world,
but also in that which is to come:Ephesians 1:15ff (Spoke 5, Cycle 3)

There are many links and KeyLinks between all three Books on Spoke 5 based on the idea ofrevelation interwoven with the underlined theme of God's Power which "just happens" to be
expressed in Ephesians with the identical phrase his mighty power as in the verse from Deuteronomy quoted immediately above it.
The multifaceted KeyLink below gives a good example of the interweaving from all three
Cycles since the verses from Daniel that are linked to Ephesians are very verses that containthe KeyLinks to Deuteronomy cited above. Note the common set of words found in both pas190

Spoke 5 – Hey: Deuteronomy, Daniel, Ephesians
sages such as revealed, wisdom, knowledge, and unSpoke 5 KeyLink
derstanding, as well as synonymous pairs such as secret/mystery and might/power. There are many sets of"Made known unto me"
words and phrases that link these passages. For example, the KeyLink phrase "made known unto me" apDaniel 2:23
Ephesians 3:3
pears only in the text quoted below. Likewise, the set(reveal/revelation, secret/mystery, know*), where the slash means "or", selects only Ephesians 3:3, Daniel 2:22 (both quoted in the KeyLink below), and three other verses from
Daniel quoted on page 189 (vss 2:28, 29, 30).

A Multifaceted Spoke 5 KeyLink
The Revelation of the Knowledge, Wisdom, and Power of God
Daniel 2:19ff (Spoke 5, Cycle 2)

Ephesians 3:3ff (Spoke 5, Cycle 3)

Then was the secret revealed unto Daniel ina night vision. Then Daniel blessed the God ofheaven. Daniel answered and said, Blessed
be the name of God for ever and ever: forwisdom and might are his: And he changeth
the times and the seasons: he removeth kings,
and setteth up kings: he giveth wisdom unto
the wise, and knowledge to them that know
understanding: He revealeth the deep andsecret things: he knoweth what is in thedarkness, and the light dwelleth with him. I
thank thee, and praise thee, O thou God of myfathers, who hast given me wisdom andmight, and hast made known unto me now
what we desired of thee: for thou hast now
made known unto us the king's matter.

How that by revelation he made known unto me themystery; (as I wrote afore in few words, Whereby, when
ye read, ye may understand my knowledge in the
mystery of Christ) Which in other ages was not madeknown unto the sons of men, as it is now revealed unto
his holy apostles and prophets by the Spirit; That theGentiles should be fellowheirs, and of the same body,and partakers of his promise in Christ by the gospel:
Whereof I was made a minister, according to the gift ofthe grace of God given unto me by the effectual working of his power. Unto me, who am less than the leastof all saints, is this grace given, that I should preachamong the Gentiles the unsearchable riches of Christ;
And to make all men see what is the fellowship of themystery, which from the beginning of the world hathbeen hid in God, who created all things by Jesus Christ:

The connection between the Number 5 and the idea ofrevelation gives insight into the fundamental structural
numbers of the Canon Wheel. Each of the seven divisions contain 5, 12, or 22 Books, and these are the values of the first three consecutive pentagonal numbers. 112
This also is a significant clue to the living nature of theHoly Word which will be discussed more in a future book.

 God's Power (Deuteronomy

DanielAlphabetic KeyLink)

The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty (hadar)? While the word
was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, tothee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, andthy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen,and seven times shall pass over thee, until thou know that the most High ruleth in the
kingdom of men, and giveth it to whomsoever he will.
Daniel 4:30ff (Spoke 5, Cycle 2)

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
This passage lies in the heart of one of the most stunning thematic convergences to be seen
on any Spoke of the Wheel. Nebuchadnezzar's proud claim that he had built "great Babylon"
by "the might of my power" forms a KeyLink to the exact passage where God warned His
people against doing that very thing! Searching for all verses containing "my power" in conjunction with "the might" yields one and only one other verse:
Beware that thou forget not the LORD thy God, in not keeping his commandments, and his
judgments, and his statutes, which I command thee this day: Lest when thou hast eaten andart full, and hast built goodly houses, and dwelt therein; And when thy herds and thy flocks
multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; Then
thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of
the land of Egypt, from the house of bondage; ... And thou say in thine heart, My power andthe might of mine hand hath gotten me this wealth.
Deuteronomy 8:11ff (Spoke 5, Cycle 1)

Now look at the context of this KeyLink. God is
Spoke 5 KeyLink
warning against their heart being lifted up when
they entered the Promised Land to receive all that
The Might of My PowerHe was going to give them, as if they had gained
everything by their own power and might. Daniel
Deuteronomy 8:17
Daniel 4:30
used exactly the same language when he interpreted the "writing on the wall" for Nebuchadnezzar's son, King Belshazzar, and explainedthat all his father's wealth and power were given by "the most high God":O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, andglory, and honour (hadar): ... But when his heart was lifted up, and his mind hardened inpride, he was deposed from his kingly throne, and they took his glory from him:
Daniel 5:18ff (Spoke 5, Cycle 2)

Nebuchadnezzar failed to acknowledge, let alone thank, God for the kingdom He had given
him, and so God humbled him until he knew "that the most High ruleth in the kingdom ofmen, and giveth it to whomsoever he will." This now brings us to yet another KeyLink, more
wondrous than all the others combined. The two passages from Daniel quoted above use the
Hey KeyWord hadar (honour). Both the Prophet Daniel and King Nebuchadnezzar used thisword to described his kingdom, and after his understanding and reason returned to him, Nebuchadnezzar used it three more times to praise God for what He had done:
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured (hadar) him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom isfrom generation to generation: And all the inhabitants of the earth are reputed as nothing: andhe doeth according to his will in the army of heaven, and among the inhabitants of the earth:and none can stay his hand, or say unto him, What doest thou? At the same time my reason
returned unto me; and for the glory of my kingdom, mine honour (hadar) and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in
my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise andextol and honour (hadar) the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.
Daniel 4:34ff (Spoke 5, Cycle 2)

The last verse forms the Alphabetic KeyLink. Searching the Bible for all verses that use hadar (honour) in conjunction with works and the pronoun I yields exactly two verses: 113
192

Spoke 5 – Hey: Deuteronomy, Daniel, Ephesians

Spoke 5 Alphabetic KeyLink
Honouring the Lord for the Majestic Wonder of His WorksHey Verse (AV Psalm 145:5)

Daniel 4:37 (Spoke 5, Cycle 2)

I will speak of the glorious honour (hadar) Now I Nebuchadnezzar praise and extolof thy majesty, and of thy wondrous works.

and honour (hadar) the King of heaven, allwhose works are truth, and his ways judgment: and those that walk in pride he isable to abase.

King Nebuchadnezzar uniquely fulfilled the Hey verse of AV Psalm 145 when he honoured God in the Book of Daniel on the Fifth Spoke! The implications of this wonder surpassthe limit of human language. I can praise God for this blazing miracle with no greater words
than those spoken by Nebuchadnezzar after he had learned the lesson God taught him:
Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth;
Peace be multiplied unto you. I thought it good to shew the signs and wonders that the highGod hath wrought toward me. How great are his signs! and how mighty are his wonders!
his kingdom is an everlasting kingdom, and his dominion is from generation to generation.
Daniel 4:1ff (Spoke 5, Cycle 2)

God used the KeyWords hadar and hod (of essentially the same
meaning) together in two Alphabetic Verses. I list them with athird KeyWord, hon (wealth) since it touches a related theme:

h Hey KeyWords

 I will speak of the glorious honour (hadar) of thy majesty (hod),

Honour,rd;h; Hadar:
Majesty, Glory

and of thy wondrous works.

AV Ps 145:5

 His work is honourable (hod) and glorious (hadar)
AV Ps 111:3a

 Wealth (Hon) and riches shall be in his house:

AV Ps 112:3a

In the first verse, hadar is the primary KeyWord followed byhod, and in the second, hod is followed by hadar. In bothcases, God used alliteration to emphasize the meaning of Hey.
This is very common in the Alphabetic Verses (see pg 305).

Honour,dwOh Hod:
Majesty, Glory
Wealth,÷wOh Hon:
Riches Ephesians: Blessings from our Blessed God
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all
spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
Having predestinated us unto the adoption of children by Jesus Christ to himself, according to
the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us
accepted in the beloved.
Ephesians 1:3ff (Spoke 5, Cycle 3)

The theme of blessing that originated on the Fifth Day continues unabated in the opening
passage of Ephesians on the Fifth Spoke where the word occurs three times. This is another premier example of the Principe of First Occurrence. The underlined words in the ex193

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
planation of the blessings are the basis of major themes linking to Deuteronomy as we shallnow see.

 Holy, Chosen, and Loved (Deuteronomy

Ephesians)

For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee tobe a special people unto himself, above all people that are upon the face of the earth. The
LORD did not set his love upon you, nor choose you, because ye were more in number thanany people; for ye were the fewest of all people: But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought
you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of
Pharaoh king of Egypt.
Deuteronomy 7:6ff (Spoke 5, Cycle 1)

God's everlasting love is the essence of the
Spoke 5 KeyLink
Gospel. Our souls have no greater assurance
than to know that God loved us and chose us
Holy, Chosen, and Loved
before the foundation of the world. The strucDeuteronomy 7:6ff
Ephesians 1:4
ture of the Wheel adorns this magnificent doctrine with grace and beauty. Searching the entire Bible for all verses that contain the words holy and chose(n) within one verse of love(d)yields exactly two passages: Ephesians 1:4 and Deuteronomy 7:6ff, both quoted above. This
theme is very strong in Deuteronomy, as seen in these two other verses:
And because he loved thy fathers, therefore he chose their seed after them, and brought
Deut 4:37
thee out in his sight with his mighty power out of Egypt;
Behold, the heaven and the heaven of heavens is the LORD’S thy God, the earth also, with allthat therein is. Only the L ORD had a delight in thy fathers to love them, and he chose theirseed after them, even you above all people, as it is this day.
Deut 10:14f

The underlined words – mighty hand and mighty power – show the continued presence of
this theme that we have seen interwoven throughout Spoke 5. Baxter explained the uniquedominance of God's Love in the Fifth Book of the Torah (all emphasis here is his): 114[Deuteronomy] marks the transition to a new revelation of God – the revelation of His love.
From Genesis to Numbers the love of God is never spoken of; but here, in Deuteronomy, we
have the wonderful words: "Because He loved they fathers, therefore He chose their seed"(iv. 37); "The lord did not set His love upon you, nor choose you because ye were more in
number than any people, for ye were the fewest of all people; but because the Lord loved
you" (vii. 7-8); "The Lord had a delight in they fathers to love them" (x. 15); "The Lord thy God
turned the curse into a blessing unto thee, because the Lord they God loved thee" (xxiii. 5)

Amongst these many examples of the essential theme of God's Love in Deuteronomy, Baxter
quoted the exact verse that forms a KeyLink to Ephesians! This reveals yet again the simplicity, clarity, and Divine Perfection of God's Word that is so plain for all to see.

 Walking With God (Deuteronomy

Ephesians)

Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may
live, and that it may be well with you, and that ye may prolong your days in the land which ye
shall possess.
Deuteronomy 5:33 (Spoke 5, Cycle 1)

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Spoke 5 – Hey: Deuteronomy, Daniel, Ephesians
One of the great themes of the Fifth Book is the preparatory inHey KeyWord
struction given to Israel before they entered the Promised Land,teaching them how to walk with the Lord. Ephesians gives thespiritual parallel. The Jews would call this the halakah, literally
Halak: Walk"the way to walk." It is their word for the application of the Law todaily life, derived from the basic KeyWord halak (walk). It appears to be related to its English equivalent (HLK => WLK). This KeyWord defines the essential theme of the final threechapters of Ephesians, which Baxter 115 outlined under the title of "Our Walk in Christ":

h

Jl'h;

Deuteronomy (Spoke 5, Cycle 1)

Ephesians (Spoke 5, Cycle 3)

8:6 Therefore thou shalt keep the commandments of the LORD thy God, to walk in hisways, and to fear him.

2:10 For we are his workmanship, created in
Christ Jesus unto good works, which God hathbefore ordained that we should walk in them.

10:12 And now, Israel, what doth the LORD thy
God require of thee, but to fear the LORD thy
God, to walk in all his ways, and to love him,
and to serve the LORD thy God with all thyheart and with all thy soul,

4:1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation
wherewith ye are called, With all lowliness andmeekness, with longsuffering, forbearing one
another in love;

11:22 For if ye shall diligently keep all thesecommandments which I command you, to dothem, to love the LORD your God, to walk inall his ways, and to cleave unto him;

5:1 Be ye therefore followers of God, as dearchildren; And walk in love, as Christ also hath
loved us, and hath given himself for us an offering and a sacrifice to God

28:9 The LORD shall establish thee an holypeople unto himself, as he hath sworn unto
thee, if thou shalt keep the commandments of
the LORD thy God, and walk in his ways.

5:8 For ye were sometimes darkness, but now
are ye light in the Lord: walk as children oflight:

 The Five "Heavenly Places" in Ephesians
But God, who is rich in mercy, for his great love
wherewith he loved us, Even when we were dead insins, hath quickened us together with Christ, (by grace
ye are saved;) And hath raised us up together, andmade us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us
through Christ Jesus. For by grace are ye saved
through faith; and that not of yourselves: it is the gift of
God: Not of works, lest any man should boast.
Ephesians 2:4ff (Spoke 5, Cycle 3)

Five "Heavenly Places"in Ephesians
 God blessed us with all spiritual
blessings in heavenly places inChrist1:3
 God set Christ at His right hand in
the heavenly places
1:10
 God raised us to sit in Christ in
the heavenly places
2:6
 God displays His manifold wisdom
to principalities and powers in theheavenly places
3:10
 We wrestle against spiritual darkness in heavenly places
6:12

The highlighted phrase is a translation of the Greek
en toi" epouranoi" (en tois epouranois). It appears
five times in Ephesians and nowhere else in all
Scripture. This is noteworthy because it is unique toEphesians and based on the Number 5. Note also the underlined words from Ephesians
above that exemplify the continued theme of God's great love that dominates Spoke 5.
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
There also are many coherent sub-patterns within the seven canonical divisions. Baxter
alluded to this in an earlier quote (pg 25):
This presence of plan and design does not only pertain to the Bible in this general sense; itruns through all the different book-groups considered separately; and the more we follow
it through in detail, so the more wonderful it becomes, until all possibility of its being mere coincidence is eliminated by overwhelming abundance of evidence that this is indeed the wordof the living God.

Here is what he noted with regards to Deuteronomy as the Fifth Book (the emphasis is his,the underlining is mine):
Just as the Old Testament begins with five historical books – Genesis to Deuteronomy, so the
New Testament begins with five historical books – Matthew to Acts; and there is a striking
parallel between the Acts of the Apostles, the fifth book of the New Testament, and Deuteronomy, the fifth book of the Old. The Acts, like Deuteronomy, marks a great transition. It marks
the transition from the distinctive message of the "Gospels" to that of the epistles. Like Deuteronomy, it marks the transition to a new generation – a re-generation in Christ. Like Deuteronomy, it marks the transition to a new possession – a spiritual Canaan with "all blessings in the heavenlies in Christ." Like Deuteronomy, it marks the transition to a new experience – a new birth, a new life, a new dynamic, in the Holy Spirit. Like Deuteronomy, it marks
the transition to a new revelation of God – the revelation given in the Church epistles of "themystery which from the beginning of the world hath been hid in God," namely, the Church; sothat now "there might be known, by the Church, the manifold wisdom of God" (Eph iii. 10).

We have here an amazing integration of the primary themes of the Fifth Book of the Law, theFifth Book of the New Testament History, and (even though Baxter did not explicitly note thefact) the Fifth Book of the Epistles! It is like a capstone to Spoke 5, written forty-five years
before the revelation of the Wheel. He touched all the primary themes we have exploredthroughout in this long chapter; "all blessings in the heavenlies," "new life," and the great
theme of "revelation"! I could not have written a better review of Spoke 5 myself.

 The Fivefold Ministry
And he gave some, 1) apostles; and some, 2) prophets; and some, 3) evangelists; andsome, 4) pastors and 5) teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of theknowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ:
Ephesians 4:11ff (Spoke 5, Cycle 3)

Another surprising "coincidence" based on the Number 5 in Ephesians is the fivefold list ofministries. Some argue that there are really only four by taking the last two – pastors andteachers – as one, but the correlation with the Fifth Spoke seems to argue well for the traditional numbering.

196

w
SPOKE 6 – VAV:JOSHUA, HOSEA, PHILIPPIANS
 Link between Heaven and Earth
Let this mind be in you, which was also in ChristJesus: Who, being in the form of God, thought it
not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likenessof men: And being found in fashion as a man, he humbled himself, and became obedient
unto death, even the death of the cross.
Philippians 2:6ff (Spoke 6, Cycle 3)

The name of the Sixth Letter denotes a nail orhook, as suggested by its shape. It appears thirteen times in Exodus where it describes the hooks
holding each curtain to its pillar in the Tabernacle.
Its name exemplifies its role in Hebrew grammar.
When prefixed to a word, this Letter represents the
conjunctive – the Hebrew form of and, also, so, but, andso forth. Vav "hooks" the words and links them together ina sentence. God used it this way in all the Alphabetic
Verses. Here are four consecutive examples from thegreat Alphabetic Psalm 119:

w Vav KeyWords
ww: Vav: Name of 6 Letterth

ww: Vav: Nail, Hook
Prefix: And, So, But,w Vav
(Sign of the Conjunctive)

 So shall I have wherewith to answer him that reproacheth me: for I trust in thy word.
AV Ps 119:42

 And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments.
AV Ps 119:43

 So shall I keep thy law continually for ever and ever.

AV Ps 119:44

 And I will walk at liberty: for I seek thy precepts.

AV Ps 119:45

God presented no other KeyWords in these Alphabetic Verses because He designed noother Vav KeyWords except the name of the Letter itself. The Hebrew dictionary in Strong's
Exhaustive Concordance gives a good estimate of the number of words that begin with each
Letter. It averages about 400 words each, with Aleph, Mem, and Shin – traditionally known
as the three "Mother Letters" – having the greatest number with over 700 words per Letter.
Hey, Zayin, Tet, and Lamed have much fewer, ranging between 100 and 200 each. Amongst
all the Letters, Vav is unique. Strong's Concordance lists only ten words that start with it,
and most of those are proper nouns of unknown or foreign origin like Vaheb, Vashti, and Va197

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
jezatha. This is the only information God gives in the Alphabetic Verses, Hebrew grammar,
and vocabulary: 1) As a word, Vav means a nail or hook, and 2) Vav signifies the conjunctive in Hebrew grammar. That's it. There are no other Vav KeyWords.
The Sixth Letter therefore is God's symbol of a connector. It is prominent in the Seventeen Historical Books of the Old Testament, where it appears as the first Letter in all but fourBooks. It connects the historical narrative from Genesis to Malachi. For example, Exodus
opens with "And these are the names," Leviticus with "And the Lord called," and Numberswith "And the Lord spake."
Vav carries its meaning as a connector into the words formed when it combines withother Letters. 116 Most notably, it combines with the Lamed Prefix (l, sign of the prepositions

to or for, pg 111), to form the principle Letters of the name of the priestly class – Levi (ywIle)– based on the verb lavah (hw:l;) meaning to be joined. As is typical, the Bible gives its etymology at the birth of the progenitor (Gen 29:34):
And she conceived again, and bare a son; and said, Now this time will my husband be joined(lavah) unto me, because I have born him three sons: therefore was his name called Levi.

Levi's name forms a lucid word picture (pg 115). Its final Letter
Hebrew Word Pictureis the Yod Suffix (sign of me or mine, pg 113), so his namemeans to connect to me, which coheres precisely with God's(Levi)
fundamental typological purpose of the Levitical Priests, the meLamed: To, For
diators who connected Israel with Him. They prefigured the true
High Priest, the "one mediator between God and men, the man
Vav: Connect
Christ Jesus" (1 Tim 2:5). Jesus connects us with God. He is
the link between heaven and earth. Leah's words spoken at Levi's
Yod: Me, Minebirth amplify these ideas. She said her husband would be joined
to her. This links back to the ultimate purpose of all creation revealed with perfect clarity inthe consummating theme of the Marriage of the Lamb on Spoke 22 (pg 69).

ywIle

l
w
y

God interwove all these ideas in the opening passage of Scripture. Vav first occurs in the
Bible as the prefix to the sixth word of Genesis 1:1 where it connects heaven and earth:
7

6

5

4

3

2

År,a;h; taewÒ µyIm'V;h' tae µyhil¿aÔ ar;B;1tyviareB]ha'aretzv'etha'shamayimetElohimbara

Bereshith

the earthand -the heaven-GodcreatedIn the beginningThis is an example of the supernatural coherence of the thematic patterns of the whole Bible
down to the exact placement and meaning of the individual Letters. The Sixth Letter first occurs as a prefix to the sixth word. It is the twenty-second character of Genesis 1:1 and isprefixed to the sign of the direct object, the Aleph Tav (et, pg 89), derived from the Lord's
Capstone Signature (AW/ta). The depth of symbolic convergence here is truly astounding.
It reveals the ultimate theological significance of the Sixth Letter. The really amazing thing is198

Spoke 6 – Vav: Joshua, Hosea, Philippiansthat none of these ideas are new. They have been understood for centuries. Here is how
John Parsons explained it on his excellent website hebrew4christians.com, where he draws
on much of the ancient rabbinic tradition concerning the Alphabet: 117
The placement of the Vav suggests two of its essential connective powers:• By joining heaven and earth, it implies the connection between spiritual and earthly matters.

tae(et), it al• Since it occurs as the 22nd Letter in the Torah attached to the sixth word,
ludes to the creative connection between all of the Letters. Vav is therefore the connecting force of God, the divine “hook” that binds together heaven and earth.

In Genesis 1:1, the Letter Vav combines with Aleph Tav – the Sign of the Lord of History,
the One Mediator, the Man Christ Jesus, the Living Word – to connect heaven and earth in
the most literal sense! (All puns intended). This means that the consummation of all history
revealed in the Final Book is prophesied in the pattern of Letters in the first verse of the First
Book! Glory to God in the highest! There is no limit to His Wisdom.

 Sixth Commandment and Sixth Day of Creation: Man, Work, Cosmos
And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all theearth, and over every creeping thing that creepeth upon the earth. So God created man in
his own image, in the image of God created he him; male and female created he them.
And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish theearth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air,and over every living thing that moveth upon the earth.
The Sixth Day (Genesis 1:26ff)

The Sixth Day is marked by two fundamental works of God; 1) the creation of Man, and 2)
the completion of the Cosmos. God eternally memorialized this pattern and linked it to thegeneral concept of Work in the Fourth Commandment saying "Six days thou shalt labour anddo all thy work, but the Seventh Day is the sabbath of the LORD thy God." Likewise, He amplified the connection between Man and the Number Six in the Sixth Commandment; just as
the creation of Man marks the Sixth Day, so the Sixth Commandment – "Thou shalt not kill" –prohibits his unjust destruction. This is the root of symbolic meaning of the Number 6 as the
Number of Man.
God used these patterns in His design of the Canon Wheel. Just as God created Man on
the Sixth Day, so God became Man in the Sixth Division (New Testament History) which records His Incarnation in the Man Christ Jesus. This exemplifies the meaning of Vav yet
again; God was joined to humanity in the Sixth Division of His Word! Likewise, God revealed
the true spiritual significance of the Seventh Day in the Seventh Division (Epistles), which isdominated by one message – "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast" (Eph 2:8f, pg 49).
Finally, the completion of the Cosmos on the Sixth Day established its permanent linkwith the Number 6 as well. Ancient traditions, both Christian and Jewish, saw a direct connection between the Six Days and the Six Directions that define the three dimensional
space of the Cosmos. It is particularly intriguing that these six directions, when drawn on a
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two-dimensional surface, form a six-rayed star that is essentially
identical to one of the earliest Christian symbols, the Chi Rho
monogram of Christ formed from superimposing the first two Lettersof His Greek title CRISTOS (Christ). A typical Chi Rho engraving inmarble from the Vatican museum is shown below. It places an Alpha(A) and lower case Omega (w) in the monogram to identify Christ as
Almighty God. This ancient monogram exemplifies the early Christian understanding of the fundamental doctrines of the Incarnation,
the Trinity, and the Lordship of Christ over all creation, represented
by the six directions of the Cosmos. Everything discussed above
combines to show how God established the fundamental symbolic
meanings of the Sixth Letter and the Number Six as the Biblicalsymbol of Man, Work, and Cosmos.
The combination of Alpha Omega with the sixfold symbol of the
Chi Rho is a picture of the sixth word of Genesis 1:1 – taew (v'et) –in which a Vav (6) combines with Aleph Tav to connect heaven andearth. This is the Gospel. The Man Christ Jesus was lifted up on the
Cross (Tav, t = †) between heaven and earth to reconcile God andMan. The symbolic meanings of the Letters of the sixth word carry the Gospel message: oursin Nailed (Vav) God (Aleph) to the Cross (Tav). Given the core of the Gospel – Jesus
Christ and Him crucified – there can be little doubt that this was all designed by God Himself,
including His inspiration of the ancient Christian iconography.

 Joshua: Link between the Wilderness and the Promised Land
Now after the death of Moses the servant of the LORD it came to pass, that the LORD spake
unto Joshua the son of Nun, Moses’ minister, saying, Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give tothem, even to the children of Israel. Every place that the sole of your foot shall tread upon,that have I given unto you, as I said unto Moses.
Joshua 1:1ff (Spoke 6, Cycle 1)

One of the greatest joys of the Bible Wheel is the continuous, surprising, and delightful discovery that God had already led many of His great expositors to comment on its patterns
decades or centuries before its revelation in 1995. Though Baxter came closer than anyone
to recognizing the structure of the Wheel, there is no evidence whatsoever in any of his writings that he ever saw its complete form, much less its integration with the Hebrew Alphabet.
Yet he writes as if he were holding the Bible Wheel in his hands! Here is his introduction to
Joshua in his magnificent six-volume overview of the whole Bible, Explore the Book: 118
Joshua is complementary to the five books of Moses, and introductory to the new historicalgroup of twelve (Joshua to Esther). The five books of Moses lead Israel up to Canaan; andJoshua complements these by leading Israel into Canaan. The further twelve books cover Israel's history inside Canaan; and Joshua introduces these by describing the Israelite settlement in Canaan. It is thus the link book between the two historical groups in the Old Testament.

The Sixth Book exemplifies the meaning of Vav as a connector. I was about to write an
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identical introduction when I stopped and checked to see what Baxter had written. This is typical of every Spoke, I really do not have to compose much of anything at all. The insights
are already stated for me. It is also particularly pleasing that Baxter used this occasion to reiterate the structure of the Seventeen Historical Books as divided into 5 and 12, since it ispart of the foundation of the sevenfold symmetric perfection of the Canon Wheel (pg 32).
Joshua records the passage of Israel from the wilderness where they wandered forty
years (pg 172) to the Promised Land. There is powerful typology here. Moses the Lawgiverdied, and Joshua, whose name is the equivalent of Jesus, led them through the "baptism" in
the Jordan into the Promised Land. This is the Gospel.
Joshua is divided into three sections covering their passage into the land, their conquestof the local inhabitants, and the distribution of the land by lots to the twelve tribes. It was inthis third section that the six Levitical cities of refuge were established.

 Six Cities of Refuge
The LORD also spake unto Joshua, saying, Speak to the children of Israel, saying, Appoint out
for you cities of refuge, whereof I spake unto you by the hand of Moses: That the slayer thatkilleth any person unawares and unwittingly may flee thither: and they shall be your refuge
from the avenger of blood.
Joshua 20:1f (Spoke 6, Cycle 1)

The six cities of refuge - ordained by God through Moses in Numbers 35:6 – are appointed in
Joshua chapters 20 and 21. This integrates with the Sixth Commandment which prohibits
murder – the unjust destruction of Man created on the Sixth Day. These cities represent
God's mercy on those who accidentally violate His command. We have a full integration of
the symbolic meaning of the Number 6 with the content of the Sixth Book.

 Hosea: Israel has no King!
For now they shall say, We have no king, because we feared not the LORD; what thenshould a king do to us?
Hosea 10:3 (Spoke 6, Cycle 2)

The name of prophet who wrote the Twenty-Eighth Book, Hosea, is identical to that of thelast King of Israel, though they were, of course, different people. The Prophet Hosea prophesied during the reign of Jeroboam II, around the early to mid eight century (790-749 BC) andcontinued into the reign of Hezekiah, King of Judah (726-697 BC). King Hosea's reign began
about twenty years later and lasted only nine years (730-721 BC), ending with Assyrian Captivity (pg 255). He was the last king of the Northern Kingdom of Israel. It is, therefore, quite
striking to find that the Book bearing his name repeatedly states "Israel has no king." In addition to the verse above, we have these four examples: For the children of Israel shall abide many days without a king, and without a prince, andwithout a sacrifice, and without an image, and without an ephod ...

Hosea 3:4

 They are all hot as an oven, and have devoured their judges; all their kings are fallen: there isnone among them that calleth unto me.

Hosea 7:7

 As for Samaria [capital of Israel], her king is cut off as the foam upon the water

Hosea 10:7

 So shall Bethel do unto you because of your great wickedness: in a morning shall the king of
Israel utterly be cut off.

Hosea 10:15

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In natural terms, it would have been impossible for the Prophet Hosea to know that King Hosea would be the last King of Israel even if he saw the Assyrian Captivity, since he would
have had no way to know that they would not return some day from it. This is, therefore, anincontrovertible example of true prophecy wonderfully hidden in the details of the text.
There is yet one final reference to Israel's King in Hosea, spoken by the Lord Himself inthe first person:
O Israel, thou hast destroyed thyself; but in me is thine help. I will be thy king: where is anyother that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a kingand princes? I gave thee a king in mine anger, and took him away in my wrath.
Hosea 13:9ff (Spoke 6, Cycle 2)

The final highlighted words show God Himself declaring exactly what He did to King Hosea inthe Book He gave through the Prophet Hosea! This is the Word of the Lord.

 Cities of the Promised Land, First and Last (Joshua
Blow ye the cornet in Gibeah, and the trumpet in Ramah: cryaloud at Bethaven, after thee, O Benjamin.
Hosea 5:8 (Spoke 6, Cycle 2)

All three cities in this verse first appear in Joshua. Their lastappearance is in Hosea. The table lists three other place
names where the same thing occurs. I do not know the meaning of this pattern, but it seems significant on the face of it, so
I put it here to spark interest in the endless depth of this Divine Tapestry and to encourage further research.
Another striking link between the first two Books on the
Sixth Spoke is seen in their names. Joshua's original namewas Hosea 119 (Deut 32:44)! He became Joshua when Moses
prefixed a Yod to his name just before he sent him to spy out
the Promised Land (Num 13:16).

Hosea)First and Last Mentions of
Cities linked on Spoke 6
Place

FIRST
JoshuaLAST
Hosea

Gibeah

15:57

10:9

Ramah

18:25

5:8

Bethaven

7:2

10:5

Tabor

19:22

5:1

Valley ofJezreel

17:16

1:5

Valley of
Achor

7:24

2:15

 Murderous Priests
Gilead is a city of them that work iniquity, and is polluted with blood. And as troops of robbers
wait for a man, so the company of priests murder in the way by consent: for they commit
lewdness. I have seen an horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled.
Hosea 6:8ff (Spoke 6, Cycle 2)This verse is the only verse in the Bible that speaks of priests as murderers. It uses the exact
word – jx'r; (ratzach, murder) – from the Sixth Commandment.

 Joined to Idols: The Whoredom of Israel (Joshua

Hosea)

Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal,
neither go ye up to Bethaven, nor swear, The LORD liveth. For Israel slideth back as a back-202

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sliding heifer: ... Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually:
Hosea (Spoke 6, Cycle 2)

The dominant and unmistakable theme 120 of Hosea is God's judgment of the Northern Kingdom of Israel as a harlot who has "transgressed the covenant" and "joined" herself to idols.
Israel was supposed to be joined to the Lord as a wife to her husband. Though this imagery
is particularly strong in Hosea, it is woven throughout Scripture as an aspect of the consummating theme of the Church as the Bride of Christ. Here is an example from Paul:
Know ye not that your bodies are the members of Christ? shall I then take the members ofChrist, and make them the members of an harlot? God forbid. What? know ye not that hewhich is joined to an harlot is one body? for two, saith he, shall be one flesh. But he that isjoined unto the Lord is one spirit. ... What? know ye not that your body is the temple of theHoly Ghost which is in you, which ye have of God?
1 Corinthians 6:15ff (Spoke 2, Cycle 3)This now returns us to the typology of the Temple (Spoke 2, pg 136) and its ultimate antitype(fulfillment) in the Lord Jesus Christ. Every detail of the Temple is significant because God
designed it. Case in point; the only Biblical use of Vav is as the "hooks" for its curtains andveil, and it first occurs as the "hooks" of the veil blocking the way into the Holy of holies:
And thou shalt rear up the tabernacle according to the fashion thereof which was shewed theein the mount [pg 148]. And thou shalt make a veil of blue, and purple, and scarlet, and fine
twined linen of cunning work: with cherubims shall it be made: And thou shalt hang it uponfour pillars of shittim wood overlaid with gold: their hooks (vav) shall be of gold, upon the four
sockets of silver. And thou shalt hang up the vail under the clasps, that thou mayest bring inthither within the vail the ark of the testimony: and the veil shall divide unto you between
the holy place and the most holy. And thou shalt put the mercy seat upon the ark of the testimony in the most holy place.
Exodus 26:30ff (Spoke 2, Cycle 1)

The veil was needed because sin broke our connection with God. Ever since the Fall inGenesis 3, God has had to hide his face (Spoke 17, pg 307) lest the light of His perfect righteousness destroy us sinners. The Man Christ Jesus reconnected us with God and opened
the way into the Holy of holies. This is explained in the Book of Hebrews in terms of thetypology of the veil as the body of Christ:
Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a newand living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
Hebrews 10:19 (Spoke 14, Cycle 3)
And having an high priest over the house of God;God confirmed this typology when He tore the veil of the Temple at the moment Christ died:
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veilof the temple was rent in twain from the top to the bottom;
Mat 27:50f (Spoke 18, Cycle 2)This is the glory revealed in the typology of the Temple. Just as the body of Jesus was"rent" as He hung nailed (vav) to the Cross, so at the moment of His Death the veil of the
Temple was rent as it hung from its hooks (vav), opening the way to the Holy of holies! Thisis the Gospel, the New Covenant in which God joined Himself to sinful people, properly likened to a harlot who joins herself to other gods. And this brings us to yet another thread
woven in this wonderful tapestry; Rahab. She appears in the second chapter of Joshua:
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land, even Jericho. And they went, and came into an harlot’s house, named Rahab, andlodged there.
Joshua 2:1 (Spoke 6, Cycle 1)

Rahab is surprisingly prominent in Scripture. She was a Gentile who helped the spies and soentered into the "Faith Hall of Fame" of Hebrews 11 (pg 284) where she is remembered as"the harlot Rahab" who was saved by faith. She was the great, great ... great grandmotherof Jesus (Mat 1:5), and she remains a powerful typological figure of the Church. Just as she
entered the ancestral blood-line of Christ through faith, so all we who are in the Church today
have entered His blood-line through faith. When Christ purchased the Church of God "with
His own blood" (Acts 20:28), He "married harlots" who had been separated from God by sin,
but now are "one flesh" with Him, joined through faith (Eph 5:32). God expanded upon thisstriking (and quite disturbing) typology in the second Book on Spoke 6:
The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, takeunto thee a wife of whoredoms and children of whoredoms: for the land hath committed
great whoredom, departing from the LORD.
Hosea 1:2 (Spoke 6, Cycle 2)

God told Hosea to marry a prostitute! How his heart must have died within him when he received this command! It was just about the greatest humiliation any servant of God could
suffer. Remember, Simon the Pharisee judged Jesus as "no prophet" when He merely let a
prostitute touch His feet (Luke 7:39). How much greater a dishonor to marry one! So why did
God give such a scandalous command? What did He intend for us to see in it? And why did
Jesus deliberately associate with prostitutes? What was His point? The answer leads directly
to the absolute core of the Gospel, as revealed on the third Book on Spoke 6.

 Philippians: God in the Likeness of Man
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God,
thought it not robbery to be equal with God: But made himself of no reputation, and took upon
him the form of a servant, and was made in the likeness of men: And being found in fashion
as a man, he humbled himself, and became obedient unto death, even the death of the cross.
Wherefore God also hath highly exalted him, and given him a name which is above every
name: That at the name of Jesus every knee should bow, of things in heaven, and things inearth, and things under the earth; And that every tongue should confess that Jesus Christ is
Lord, to the glory of God the Father.
Philippians 2:5ff (Spoke 6, Cycle 3)

As discussed at length above, God established the Number 6 as the Number of Man. Thisis the universal consensus of Biblical scholars and has been written about so much over thelast two millennia of Church history that there is no need to cite the endless sources. It istherefore a great wonder to behold the doctrine of the true humanity of Jesus Christ
joined with the doctrine of His Divinity here in Philippians on Spoke 6. It is the premierpassage in all the Bible that explicitly states the union of God and Man in Christ Jesus. It
reveals the ultimate spiritual meaning of the Sixth Letter, Vav, and in so doing, the Divine
design of yet another Spoke upon the pattern of the Alphabet. Note the thematic symmetry;
Man was created in the likeness of God on the Sixth Day just as Philippians declares
God's incarnation in the likeness of Man on the Sixth Spoke.
The passage above moves so quickly from Christ's humiliation and death on the Cross
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unspeakable horror – implicit in the incarnation, suffering, and death of the wholly righteous Lord of History (AW/ta) in our sin-soaked world. The Book of Hosea corrects for that.

 The Humiliation of God (Hosea

Philippians)

Then said the LORD unto me, Go, show your love to your wife again, though she is loved
by another and is an adulteress, Love her as the Lord loves the children of Israel, wholook to other gods, and love raison cakes [of the pagans]. So I bought her to me for fifteen
pieces of silver, and for an homer of barley, and an half homer of barley: And I said unto her,Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be for
Hosea 3:1ff (Spoke 6, Cycle 2)another man: so will I also be for thee. 121

One of the most difficult ideas to get through to the human heart is the depth of pathos entailed in the sacrifice of Jesus Christ. This is the purpose of the Book of Hosea; Scripture
paints no clearer picture of the utter degradation our High Priest suffered for us when He
humbled Himself to the point of death on the Cross. Victor Shepherd, Professor of Systematic and Historical Theology at Tyndale, explained this in his sermon, The Passion of God: 122
Centuries before Good Friday the prophet Hosea learned about that humiliation
which God's love brings to God. Hosea learned this through the humiliation his
love for his wife brought him. Hosea's wife, Gomer, traipsed off to the marketplaceand sold herself. Pregnancy, of course, is an occupational hazard of prostitution,
and Gomer bore three children who weren't Hosea's. When Gomer was sufficiently
used up that her market-value was all but eroded and she thought she might as well
return home (at least she would be fed there) Hosea went down to the marketplace,endured the taunts and crude jokes of the ruffians and vulgar louts who lounged
around there, and paid fifteen shekels to get his wife out of their clutches. Fifteen
shekels was half the price of a slave! Why did Hosea endure such humiliation?
Because he loved his wife, loved her regardless of the cost to himself, loved her
regardless of the face which couldn't be saved. Thereafter Hosea preached about
a divine love which loves to the point of public humiliation.

Hosea purchased his harlot wife to redeem her from the bondage of her sin, just as the Lord
Jesus purchased His Church when He was nailed to the Cross. All these ideas have been
seen before. The Reverend Peter Smit linked the primary elements of Philippians 2 with Hosea's humiliation in his Christmas 1999 sermon, Our God of Grace: 123
Hosea loved Gomer to show us how much God loves us. Jesus suffered the humiliation of
his incarnation, rejection and finally death on a cross to not only secure our salvation, but
to show us just how much God loves us.

Through the Cross, God completely joined Himself to us, bearing our sin unto death so wemight live with Him forever. In this, He fulfilled His role as our High Priest so He could, as
implicitly prophesied by Leah at the birth of Levi, join us to God as an adulterous woman
to her estranged husband. And as is typical of the supreme style of God's Word, He promised our redemption in the very Book that so vividly exposes the revolting filth of our sin:
And it shall be at that day, saith the LORD, that thou shalt call me Ishi [my husband] ... And I
will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and injudgment, and in lovingkindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.
Hosea 2:16ff (Spoke 6, Cycle 2)

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 Sixth Seal of Revelation, Sixth Hour, and the Death of Christ
And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; andthe sun became black as sackcloth of hair, and the moon became as blood; And the stars ofheaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken ofa mighty wind. And the heaven departed as a scroll when it is rolled together; and every
mountain and island were moved out of their places. And the kings of the earth, and the greatmen, and the rich men, and the chief captains, and the mighty men, and every bondman, andevery free man, hid themselves in the dens and in the rocks of the mountains; And said
to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on thethrone, and from the wrath of the Lamb: For the great day of his wrath is come; and who shallbe able to stand?
Sixth Seal (Revelation 6:12ff)

We now have traced the themes through the Books of the Sixth Spoke, the meaning of the
Sixth Letter, the Sixth Day, and the Sixth Commandment. The Sixth Seal ties all these elements together. It begins with the second Book on the Sixth Spoke, which is the only Book in
the Old Testament that contains the cry of the sinners of the Sixth Seal:
As for Samaria, her king is cut off as the foam upon the water. The high places also of Aven,the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars;
and they shall say to the mountains, Cover us; and to the hills, Fall on us.
Hosea 10:7f (Spoke 6, Cycle 2)

Likewise, the first Book on the Sixth Spoke contains a unique allusion to the theme of the
Sixth Seal when the "five kings fled, and hid themselves in a cave at Makkedah" (Joshua
10:16). There is much to discuss here that is, unfortunately, prohibited by space.
The most significant correlation is with the darkening of the sun. The sun typifies Jesus
as the Light of the World (Spoke 21, pg 355). And just as the sun became "black as sackcloth" when the Sixth Seal was opened, so the sun was darkened at the sixth hour when
Christ was crucified (Luke 23:44):
And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. And the sun was darkened, and the veil of the temple was rentin the midst. And when Jesus had cried with a loud voice, he said, Father, into thy
hands I commend my spirit: and having said thus, he gave up the ghost [died].

These events are recorded in the Sixth Division of the Canon Wheel (NewTestament History), and are spoken of with particular clarity in Philippianson the Sixth Spoke. Furthermore, the Sixth Seal records a great earthquake which also attended the crucifixion of the Lord (Mat 27:51). And finally, what was themurder of Christ if not the ultimate violation of the Sixth Commandment?
These correlations demonstrate that the Seven Seals of Revelation and the Seven Daysof Genesis – regardless of their historical interpretation future or past – were designed to reveal structural patterns of the Word itself, centered on its central event, the crucifixion of
the Lord Jesus Christ. In other words, the more I have studied the Wheel, the more I see thatit prophesies its own design. This is because the Bible – the Written Word of God – is, whentaken as a unit, the ultimate type of the Lord Jesus Christ – the Living Word of God – who is
its complete fulfillment, its true antitype (pg 148).
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SPOKE 7 – ZAYIN:
JUDGES, JOEL, COLOSSIANS
 Remembering to Rest in God
And it came to pass, as soon as Gideon was dead,that the children of Israel turned again, and went a
whoring after Baalim, and made Baalberith theirgod. And the children of Israel remembered not the LORD their God, who had delivered
them out of the hands of all their enemies on every side:
Judges 8:33f (Spoke 7, Cycle 1)

The name of the Seventh Letter denotes a weapon,
usually understood as a sword. In modern Hebrew, itmeans to be armed. This links to the primary theme offighting that dominates the Seventh Book. It sounds
like an English "z" and was drawn as such in the ancient Hebrew script.
Many Zayin KeyWord express the idea of motion –busy buzzing motion. This is particularly evident in the
KeyWords zavav (buzz) and zevuv (fly). Christians
are familiar with the latter from the name Baalzebub(Lord of the flies) which uses the "b" sound of thehard Bet (B), though the softer "v" sound is more accurate. These words are onomatopoetic (they sound likewhat they describe), which is why we see the same
consonants in English words like busy and buzz. Thisis the busyness of the world that constantly attacks
and distracts us as we struggle to enter into the rest
that Christ offers (Heb 4:11), typified by the Seventh
Day Sabbath, the topic of the Fourth Commandment:z Zayin KeyWords
÷yIz" Zayin: Name of 7 Letterth÷yIz" Zayin: Weapon, Swordrk'z: Zakar: Rememberµm'z: Zamam: Think, Consider
bb'z: Zavav: BuzzbWbzÒ Zevuv: A Fly['Wz Zuah: Tremble, Shake
To Fornicate,
hn:z: Zanah:
To be a Whore

Remember (Zakar) the sabbath day, to keep it holy. Six days shalt thou labour, and do all
thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any
work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle,
nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth,
the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed thesabbath day, and hallowed it.
Fourth Commandment (Exodus 20:8ff)

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Word that God used nine times in the Alphabetic verses:
 Remember, O LORD, thy tender mercies and thy lovingkindnesses ...
 Remembering mine affliction and my misery, the wormwood and the gall.

AV Ps 25:6
AV Lam 3:19

 Remember the word unto thy servant, upon which thou hast caused me to hope. AV Ps 119:49
 I remembered thy judgments of old, O LORD; and have comforted myself.

AV Ps 119:52

 I have remembered thy name, O LORD, in the night, and have kept thy law.

AV Ps 119:55

 Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things
that she had in the days of old, when her people fell into the hand of the enemy, and none didhelp her: the adversaries saw her, and did mock at her sabbaths.
AV Lam 1:7

 My soul hath them still in remembrance, and is humbled in me.

AV Lam 3:20

 They shall abundantly utter the memory of thy great goodness ...

AV Ps 145:7

 He hath made his wonderful works to be remembered ...

AV Ps 111:4aGod's extreme emphasis on this one KeyWord shows His concern that we remember Him,
His Works, and the spiritual meaning of the Seventh Day Sabbath that now is fulfilled in
Christ, our Everlasting Rest, as it is written:
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the newmoon, or of the sabbath days: Which are a shadow of things to come; but the body [substance, reality] is of Christ.
Colossians 2:16f (Spoke 7, Cycle 3)

God marked the connection between the Seventh Day and the Seventh Spoke by placing thefinal occurrence of word sabbath in Bible in this verse from Colossians.
God amplified the idea of remembrance in two Alphabetic Verses with the KeyWord
zamam which means to think, consider, meditate, or plan: She considereth (zamam) a field, and buyeth it: with the fruit of her hands she planteth a vineyard.

AV Prov 31:16

 The wicked plotteth (zamam) against the just, and gnasheth upon him with his teeth.
AV Ps 37:12

This is what God calls us to do in this busy buzzing world of endless motion. Be still, andknow He is God. Christ must be our meditation and our remembrance all the day long.

 The Seventh Day of Creation and the Well of the Sevenfold Oath
Thus the heavens and the earth were finished, and all the host of them. And on the seventh
day God ended his work which he had made; and he rested on the seventh day from all his
work which he had made. And God blessed the seventh day, and sanctified it: because that
Genesis 2:1ff
in it he had rested from all his work which God created and made.

God established the connection between the Number Seven and the ideas of rest, completion, and sanctification on the Seventh Day. He used this association throughout Scripture,
as discussed at length in Part I (pg 44). It is the foundation of the symbolic meaning expressed in the sevenfold symmetric perfection of the whole Bible. God placed the key to afuller understanding of the symbolic meaning of the Number Seven, and why He used it as
the foundation of the structure of His Word, in Genesis 21 where He placed together two
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Shin KeyWords, sheva (seven) and its cognate shava. As a verb, shava denotes the act ofswearing, giving one’s word, or making an oath. As a noun it denotes the oath itself:
And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set
seven (sheva) ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven (sheva)
ewe lambs which thou hast set by themselves? And he said,
For these seven (sheva) ewe lambs shalt thou take of myhand, that they may be a witness unto me, that I have digged
this well. Wherefore he called that place Beersheba; because
there they sware (shava) both of them.
Genesis 21:27ff

Three Meanings of[b[b'v, Sheva: Seven[b'v;' Shava: Swear[b'c; Sava: Fullness

This is the great beauty and depth of wisdom of the Bible. The meaning of the KeyWord
sheva is seen in the plain text in the name Beersheba (with the hard "b" which is typical in
English translations). The first part, Beer, denotes a well of water. The second part, sheba,
denotes seven and/or an oath since these words are puns. These ideas combined to give
Beersheba the meaning of the Well of the Sevenfold Oath.
The third word in the table spelt with the same Letters, sava, means fullness or satisfaction. This exemplifies the Hebrew idea of an oath as the fullness and completeness of commitment. An oath is not an oath if it is anything less than a complete and perfect assent towhatever terms and conditions are stated. The symbolic power of the Number Seven therefore combines the ideas of fullness, completeness, the giving of one's word, the making anoath. Taking all these ideas together greatly amplifies our understanding of what God intended when He designed the sevenfold symmetric perfection of His Word. Simply stated,
God marked the Bible with the Number Seven as a sign that it is the fully sealed, completely finished, and perfect revelation of His sevenfold Oath, His Covenant, His Promise
to us. It is God's numerical signature to show us that He has fully given us His Word.

 The Seventh Commandment and the Marriage CovenantThou shalt not commit adultery (na'aph).

Exodus 20:14

The essence of the Seventh Commandment is expressed in one word: covenant. The marriage of a man and woman is a covenantal relationship. Its fundamental violation is also expressed in one word: adultery. This is why God placed it seventh in the list, and why He accused Israel of adultery and fornication when they broke His covenant and turned to othergods. He uses na'aph (adultery) in parallel with the Zayin KeyWord zanah (fornication) in a
number of verses, such as Jeremiah 3:8f where He used them both twice:
And I saw, when for all the causes whereby backsliding Israel committed adultery (na'aph) I
had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not,but went and played the harlot (zanah) also. And it came to pass through the lightness of her
whoredom (zanah), that she defiled the land, and committed adultery (na'aph) with stones
and with stocks.

There is a profound connection between the sequential Letters Vav and Zayin. Adultery is
the joining (Vav) of yourself to someone other than your spouse. This is one reason for theprominence of this theme on both the Sixth and the Seventh Spokes (pg 202).
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 Judges: The Struggle in the Promised Land
Now after the death of Joshua it came to pass, that the children of Israel asked the LORD,
saying, Who shall go up for us against the Canaanites first, to fight against them? And the
LORD said, Judah shall go up: behold, I have delivered the land into his hand.
Judges 1:1f (Spoke 7, Cycle 1)

The Sixth Book records the almost uninterrupted victory as God led Israel to subdue thePromised Land. The Seventh Book is a much sadder story of constant struggle, fighting,and defeat at the hands of the local inhabitants they had failed to drive out, in direct defianceof the Word of the Lord:
And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up outof Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will
never break my covenant with you. And ye shall make no league with the inhabitants of thisland; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done
this? Wherefore I also said, I will not drive them out from before you; but they shall be as
thorns in your sides, and their gods shall be a snare unto you. And it came to pass, when
the angel of the LORD spake these words unto all the children of Israel, that the people liftedup their voice, and wept.
Judges 2:1ff (Spoke 7, Cycle 1)

The story of Judges tells of the ongoing struggle with the inhabitants whom God promised
to use as "thorns" in their sides. This theme dominates the whole Book, which, despite its
relatively small size, contains the greatest number of references to fighting in the entire Bible. Baxter aptly and alliteratively summarized its thematic movements as 1) sinning, 2) suffering, 3) supplication, and 4) salvation. The salvation came in the form of "judges" that God
would periodically raise up:
And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD
because of their groanings by reason of them that oppressed them and vexed them.
Judges 2:18 (Spoke 7, Cycle 1)

In Hebrew, these judges are called shophatim, which also is the name of the Seventh Book,
taken from its central theme. It is based on the Shin KeyWord shaphat (to judge).

 The Lord the Judge (Judges

Joel)

Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the
LORD the Judge be judge this day between the children of Israel and the children of Ammon.
Judges 11:27 (Spoke 7, Cycle 1)

The Book of Judges is unique in that it is the
Spoke 7 Thematic Link
only place where God revealed His Divine Title as"the Lord (YHVH) the Judge." It is nearly identical
Judges 11:27
Joel 3:12
to the name of the valley of Jehoshaphat whichplays a very significant role in Joel. The only difference in the names is the pair of Heys (h h) beYHVH the Judge
Jehoshaphat
tween the first three Letters of the Divine Name
why (Yeho) and the fpv (shaphat, judge) at the end. This is yet another example of the

fpevoh' hwhy

210fp;v;wOhy

Spoke 7 – Zayin: Judges, Joel, Colossians
never-ending wonder of the Holy Bible. First, the revelation of this Divine Title is restricted to
the Book that bears the name "Judges," and second, it forms a link to the only Book in the
Minor Prophets that even mentions the name Jehoshaphat!

 Joel: God Judges in the Valley of Jehoshaphat
Assemble yourselves, and come, all ye heathen, and gather yourselves together round about:thither cause thy mighty ones to come down, O LORD. Let the heathen be wakened, andcome up to the valley of Jehoshaphat: for there will I sit to judge all the heathen roundabout. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, thevats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the LORD is near in the valley of decision. Joel 3:11ff (Spoke 7, Cycle 2)

Joel prophesied the fullness of time when God would judge the world. This is the meaningof Jehoshaphat – "The Lord shall judge." But this judgment entered history in a way thatwas not anticipated. They did not know that this prophecy, while having a reference to theliteral end of time, also would be fulfilled in their midst when Christ bore the eschatologicaljudgment of God and fulfilled everything that was written about Him in all the prophets(pg 79). It was in this context that Joel prophesied the outpouring of God's Spirit:
And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and yoursons and your daughters shall prophesy, your old men shall dream dreams, your young men
shall see visions: And also upon the servants and upon the handmaids in those days will I
pour out my spirit. And I will shew wonders in the heavens and in the earth, blood, and fire,
and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before
the great and the terrible day of the LORD come. And it
shall come to pass, that whosoever shall call on the name"All" in the Book of Joelof the LORD shall be delivered: for in mount Zion and in All ye inhabitants of
1:2
Jerusalem shall be deliverance, as the LORD hath said,
the landand in the remnant whom the LORD shall call.
 All ye drinkers of wine
1:5
Joel 2:28ff (Spoke 7, Cycle 2)
 All the trees of the field 1:12
This is why Joel is quoted in Acts on Spoke 22. It inter All the inhabitants of
1:14
weaves the completeness of the Number Seven with thethe landtheme of consummation.
 All the trees of the field 1:19
 All the inhabitants of
2:1
 The Fullness of Judgment
the land All faces shall gather
2:6
The word of the LORD that came to Joel the son of
blackness.
Pethuel. Hear this, ye old men, and give ear, all ye inhabi All your heart
2:12
tants of the land. Hath this been in your days, or even in

All
flesh
2:28
the days of your fathers? Tell ye your children of it, and let
 All nations
your children tell their children, and their children anothergeneration. That which the palmerworm hath left hath the All the coasts of
3:4
Palestine
locust eaten; and that which the locust hath left hath thecankerworm eaten; and that which the cankerworm hath
 All the men of war
3:9
left hath the caterpillar eaten. Joel 1:1ff (Spoke 7, Cycle 2)
 All ye heathen
3:11
 All the heathen
3:12
Joel's prophecy is striking for the fullness of Divine JudgAll
therivers
of
Judah
3:18
ment it declares. It is a raging warning of complete and

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utter desolation. Its opening passage list four creatures known for consuming all plants, thesource of life for the people and their livestock. One wave follows the other, consuming
everything that might have been left over. The people of the Middle East knew well how aswarm of locusts would darken the sky and devour everything in their path:
A fire devoureth before them; and behind them a flame burneth: the land is as the garden of
Eden before them, and behind them a desolate wilderness; yea, and nothing shall escapethem.
Joel 2:3 (Spoke 7, Cycle 2)

But this fullness of destruction was not the end. As is typical throughout Scripture (e.g. pg205), the Lord included His Promise of Redemption in the midst of His Judgment:
And I will restore to you the years that the locust hath eaten, the cankerworm, and thecaterpillar, and the palmerworm, my great army which I sent among you. And ye shall eat inplenty, and be satisfied (sava), and praise the name of the LORD your God, that hath dealt
wondrously with you: and my people shall never be ashamed. And ye shall know that I am in
the midst of Israel, and that I am the LORD your God, and none else: and my people shallnever be ashamed.
Joel 2:25ff (Spoke 7, Cycle 2)

 Colossians: All the Fullness of the Godhead
Beware lest any man spoil you through philosophy andvain deceit, after the tradition of men, after the rudimentsof the world, and not after Christ. For in him dwelleth all
the fullness of the Godhead bodily. And ye arecomplete in him, which is the head of all principality andpower:
Colossians 2:8ff (Spoke 7, Cycle 3)

God designed the final Book on the Seventh Spoke toreveal the ultimate meaning of the Number Seven in its
sense as a symbol of fullness (sava, pg 208). This
great theme of Colossians has not gone unnoticed byprevious Biblical scholars. For example, J. Sidlow Baxter,in his magnum opus Exploring the Book categorized thedominant themes of each Book of the Bible. Concerning
Colossians, he defined its dominant theme as revealing"Christ the fullness of God to us" [emphasis in the original]. He then devoted nearly three pages to "the doctrineof the Fullness." The significance of this can not be overstated. Though Baxter came closer to discovering thestructure of the Wheel than any other author I have everread, there is absolutely no hint in any his writings that
he recognized the geometrical relation between Colossians and the Number Seven. His witness to the theme offullness in Colossians is therefore clearly unbiased andso all the more impressive.

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All Fullness in Colossians
 All the world (2 times) 1:4,6
 All wisdom and spiritual 1:9
understanding All pleasing
1:10
 All might
1:11
 All patience
1:11
 All things (6 times!) 1:16-20
 ALL FULLNESS
1:19
 All wisdom
1:28
 All riches of the full
2:2
assurance of understanding All the treasures of
2:3
wisdom and knowledge ALL THE FULLNESS OF THE 2:9
GODHEAD All principality and power 2:9
 All trespasses (forgiven) 2:13
 All the body
2:19
 CHRIST IS ALL, AND IN ALL 3:11
 All wisdom
3:16
 All things (2 times)
3:20,22
 ALL THE WILL OF GOD
4:12

j
SPOKE 8 – CHET:
RUTH, AMOS, 1 THESSALONIANS Hedged about with God's Mercy
and Grace
The angel of the LORD encampeth (chanah) roundabout them that fear him, and delivereth them.
AV Psalm 34:7

The Eighth Letter represents a
fence, hedge, wall, or enclosure.
This coheres with its ancient form
that looks like two fence poles with
two or three rails. It gave rise to the
Greek and Latin forms of the Letter
H. The number of Chet KeyWords expressing similar ideas is truly astounding. There really is no other
Letter with such a dense and consistent grouping of
associated ideas. Its symbolic meaning is particularly evident in words that start with Chet Bet, likechov (bosom), chavav (cherish), chavar (friend),
chevel (cord), and so forth as listed in the table.
Note that Chet is pronounced as an "h" with roughbreathing, like the "ch" in Bach. God used four of
the KeyWords listed in the table in the Chet Alphabetic Verses; one cited above, and these three: She girdeth (chagar) her loins with strength, andstrengtheneth her arms.

AV Prov 31:17

 The bands (chevel) of the wicked have robbed
me: but I have not forgotten thy law. AV Ps 119:61

 I am a companion (chavar) of all them that fearthee, and of them that keep thy precepts.
AV Ps 119:63

These verses establish the fundamental meaning ofChet as something that surrounds, binds, holds
things together, both physically as a wall, and so213

j Chet KeyWords
tyje Chet: Name of 8 Lettertyje Chet: Fence, Hedgeth

To Bind,rg"j; Chagar:
To Gird (with a belt)

lb,j, Chevel: Cord, Band
bjo Chov: Bosom
Cherish,bb'j; Chavav:
Love fervently

rb'j; Chavar: Friend, Associate
qb'j; Chabak: Embrace
vb'j; Chabash: Bind, Bandage
rd'j; Chadar: Enclose, Chamber
hs;j; Chasah: Trust, Refuge
hn'j; Chanah: Encamp
ÅWj Chutz: Wall (as divider)hm;wOj Chomah: Wall

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
cially as friendship and love. It is, therefore, a great joy tosee the one KeyWord that God used most frequently in theChet Alphabetic Verses carries within itself the fundamental
message of the Gospel, grace and mercy!

j Chet KeyWords
÷j Chen: Grace ... the LORD is gracious (channun) and full of compassion.

AV Ps 111:4b

 ... he is gracious (channun), and full of compassion, andrighteous.

AV Ps 112:4b

 The LORD is gracious (channun), and full of compassion;
slow to anger, and of great mercy (chesed).

AV Ps 145:8

In the all three verses, gracious appears in conjunction with
the Resh KeyWord racham (compassion, pg 342), spelt
Resh Chet Mem. In the third verse, God used it in conjunction with another Chet KeyWord chesed, that He also usedas the primary KeyWord in two other Alphabetic Verses:

÷WNj' Channun: GraciousFree,µN:ji Chinnam:
Without Cost
Mercy,
ds,j, Chesed:
Lovingkindness
New,
vd;j; Chadash:
Renewed, Fresh The earth, O LORD, is full of thy mercy (chesed): teach me thy statutes.

AV Ps 119:64

 It is of the LORD'S mercies (chesed) that we are not consumed, because his compassions(racham) fail not.

AV Lam 3:22

 They are new (chadash) every morning: great is thy faithfulness.

AV Lam 3:23

The third verse is consecutive with Lamentations 3:22 and should be read with it. Note theassociated KeyWord chinnam (free) in the table; it describes the nature of God's grace. Putting all these ideas together, we see the essential promise of God and message of the Gospel: We are hedged about on every side with God's free Mercy and Grace!

 Ruth: The Undying Bond
And Ruth said, Intreat me not to leave thee, or to returnfrom following after thee: for whither thou goest, I willgo; and where thou lodgest, I will lodge: thy people
shall be my people, and thy God my God: Where
thou diest, will I die, and there will I be buried: the
LORD do so to me, and more also, if ought but deathpart thee and me.
Ruth 1:16ff (Spoke 8, Cycle 1)

j Chet KeyWordsµj; Cham: Heat, Warmthµj; Cham: Father-in-law
twOmj; Chamoth: Mother-in-law
hm;wOj Chomah: Wall

If any Book displays the symbolic power of its corresponding Hebrew Letter, it is the little Book of Ruth.
She declared her bond to her mother-in-law Naomi interms of home, community, church, and death. It
Chuppah: Chamber,would be hard to find a stronger statement of devotion
Marriage Canopy
in the Bible. The central KeyWord that runs throughout
the story is chamoth (mother-in-law). God restricted it almost entirely to the Eighth Book,
which contains all but one of its eleven occurrences in Scripture. Its masculine form – cham(father-in-law) – is identical to the word for heat or warmth. Both are closely related tochomah (wall), which is spelt with the same primary consonants Chet and Mem in the same

hP;j¬

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Spoke 8 – Chet: Ruth, Amos, 1 Thessalonians
order. All these ideas combine to show that the "in-laws" – the extended family – are supposed to be a protecting wall that keeps the young married couple warm and safe in thiscold cruel world.
A similar analysis applies to another fundamental familial relation; ja; (ach, brother).
This word describes one of the strongest human bonds. Dr. Seekins interprets it, as do I,
as a Hebrew Word Picture of the strong (Aleph) fence (Chet). Brothers band together to increase their strength and to protect each other. God used this word in Amos on Cycle 2
when He accused Tyrus of violating the brotherly covenant (b'rit achim, Amos 1:9).
Ruth is generally considered one of the most delightful and pleasing stories in the Bible. It
is set in the rural agricultural town of Bethlehem at the time of the barley and wheat harvest.
Famine had come to the land of Moab and all three women, Naomi and her two daughters-inlaw Orpah and Ruth, had been widowed. When they heard God had given bread in Bethlehem (House of Bread, pg 135), they arose to go to the land of Elimelech, the dead husbandof Naomi and father-in-law of Orpah and Ruth. It was then that Naomi urged them to return tothe house of their biological mothers. Orpah agreed and Ruth refused, choosing instead thepeople and faith of the Hebrews. The story begins in earnest when Ruth goes to glean thefields, following the reapers who, in obedience to the Torah (Lev 19:9), left the "corners of
the field" untouched so the poor of land could find sustenance. It was then that her close
kinsman, Boaz, noticed her as an unusually virtuous (Chet KeyWord cheyl) woman: 124
And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done
unto thy mother in law (chamoth) since the death of thine husband: and how thou hast left
thy father and thy mother, and the land of thy nativity, and art come unto a people which thouknewest not heretofore. The LORD recompense thy work, and a full reward be given thee ofthe LORD God of Israel, under whose wings (kanaph) thou art come to trust (chasah). Thenshe said, Let me find favour (chen) in thy sight, my lord; for that thou hast comforted me, andfor that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine
handmaidens.
Ruth 2:11ff (Spoke 8, Cycle 1)

This passage uses the Kaph KeyWord wing (kanaph) that expresses the idea of an overarching protective covering (Spoke 11, pg 242). It appears again when Boaz covered her
with his "skirt" (vs 3:9) in anticipation of the redemption he would soon purchase for her. God
used these words together in one of the most famous Psalms, "under his wings (kanaph)
shalt thou trust (chasah)" (Ps 91:4). Ruth's mother-in-law burst forth with joy when she saw
the hope of finding favour in the eyes of their kinsman-redeemer:
And Naomi said unto her daughter in law, Blessed be he of the LORD, who hath not left off his
kindness (chesed) to the living and to the dead. And Naomi said unto her, The man is nearof kin unto us, one of our next kinsmen.
Ruth 2:20f (Spoke 8, Cycle 1)

The story ends with Boaz purchasing all that was Elimelech's, including Ruth to be his wife:
And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I havebought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, of the hand of Naomi.
Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raiseup the name of the dead upon his inheritance, that the name of the dead be not cut off fromamong his brethren (ach), and from the gate of his place: ... So Boaz took Ruth, and she
was his wife: and when he went in unto her, the LORD gave her conception, and she bare a

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
son. And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day
without a kinsman, that his name may be famous in Israel. And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee,which is better to thee than seven sons, hath born him. And Naomi took the child, and laid it inher bosom, and became nurse unto it. And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse,
the father of David.
Ruth 4:9ff (Spoke 8, Cycle 1)

This brings the typology of Book of Ruth into perfect clarity. She was a Gentile who entered
the ancestral blood-line of Christ through faith, just as did the Gentile harlot Rahab (Spoke 6,
pg 203) who became her mother-in-law when she married Boaz, for he was born of Rahab(Mat 1:5). And like her mother-in-law Rahab, she represents the Church, made up of Jews
and Gentiles, purchased by our Kinsman Redeemer, the Man Christ Jesus, with His own
blood on the Cross. Oh little town of Bethlehem, from thee our King has come!

 Amos: Fire on the Walls
Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away thepunishment thereof; because they carried away captive the whole captivity, to deliver them up
to Edom: But I will send a fire on the wall (chomah) of Gaza, which shall devour the palaces
thereof: And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from
Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shallperish, saith the Lord GOD.
Amos 1:6ff (Spoke 8, Cycle 2)

Like the Book of Ruth, Amos begins in a rural agricultural setting. The prophet was no cityman, he eked out a living in the hinterland herding cattle and picking figs. In his words:
I was no prophet, neither was I a prophet’s son; but I was an herdsman, and a gatherer ofsycomore fruit (figs). And the LORD took me as I followed the flock, and the LORD said untome, Go, prophesy unto my people Israel.
Amos 7:14f (Spoke 8, Cycle 2)

God chose this farmer as the perfect "brush" to paint His message in agricultural metaphors.
Sin is likened to an overloaded cart "full of sheaves" (vs 2:13), the Israeli remnant as parts ofa lamb the shepherd retrieved from the mouth of a lion (vs 3:12), a harvest ruined for lack ofrain (vs 4:7), and the people as a basket of summer fruit (vs 8:1). Perhaps the most notable
is God's promised redemption, which He said would burst forth so miraculously that it would
be as if "the plowman shall overtake the reaper, and the treader of grapes him that soweth
seed" (vs 9:13).
The opening vision of Amos is different. Here God proclaims His judgment in terms ofbringing "fire on the walls" of three cities, Gaza (mentioned above), and Tyrus and Rabbah:
But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof. Amos 1:10
But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, withshouting in the day of battle, with a tempest in the day of the whirlwind:
Amos 1:14

God used this specific language 125 only once outside the Book of Amos, in the vastly larger
prophesy of Jeremiah (vs 49:27). In the Minor Prophets it is unique to Amos, and it is basedon the fundamental Chet KeyWord chomah (wall) which exemplifies the primary significanceof Chet as the symbol of a hedge or fence. Furthermore, Amos contains nearly half (four out
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Spoke 8 – Chet: Ruth, Amos, 1 Thessaloniansof nine) occurrences of chomah found in the Minor Prophets. Yet this is but the beginning.
The Lord also gave Amos a vision based on this KeyWord that is seen nowhere else in theentire Bible.

 The Lord standing upon a WallThus he shewed me: and, behold, the Lord stood upon a wall (chomah) made by a plumbline, with a plumbline in his hand. And the LORD said unto me, Amos, what seest thou? And
I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more: And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of
Jeroboam with the sword (cherev).
Amos 7:7ff (Spoke 8, Cycle 2)

It is impossible to communicate the kind of wonder this little verse evoked. I noticed it only
after having fully developed the meaning of Chet and its relation to the KeyWord chomah.
The discovery of the dominant image of "fire on the walls" in the opening passage of Amos
was itself quite impressive, but to see here a unique vision of the Lord Himself standing on
this KeyWord chomah is simply over the top! There is no other possibility; once again we arebeholding the highly specific, detailed, and deliberate integration of the Holy Word with thepattern of the Hebrew Alphabet.

 Prophesy Not! (Amos

1 Thessalonians)

For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of theJews: Who both killed the Lord Jesus, and their own prophets, and have persecuted us; andthey please not God, and are contrary to all men: Forbidding us to speak to the Gentiles
that they might be saved, to fill up their sins always: for the wrath is come upon them to theuttermost.
1 Thessalonians 2:14ff (Spoke 8, Cycle 3)

The vision of the Lord on the wall was directed against Jeroboam, the wicked King of theNorthern Kingdom of Israel. It was heard by Amaziah, the wicked priest of Bethel where oneof the idolatrous golden calves stood. He warned Jeroboam that Amos had prophesied
against him, and then went back to Amos and commanded him to stop prophesying:
Also Amaziah said unto Amos, O thou seer (chozeh),go, flee thee away into the land of Judah, and there eatbread, and prophesy there: But prophesy not again any
more at Bethel: for it is the king’s chapel, and it is theking’s court. Then answered Amos ... Now therefore hearthou the word of the LORD: Thou sayest, Prophesy notagainst Israel, and drop not thy word against the houseof Isaac. Therefore thus saith the LORD; Thy wife shallbe an harlot in the city, and thy sons and thy daughtersshall fall by the sword (cherev), and thy land shall be
divided (chalaq) by line (chevel); and thou shalt die ina polluted land: and Israel shall surely go into captivity
forth of his land.
Amos 7:12ff (Spoke 8, Cycle 2)

j Chet KeyWordshz<jo Chozeh: Seer, Visionary
br,j, Cherev: Swordlb,j, Chevel: Line, Cord
Portion, Part,
ql'j; Chalaq:
Division

God used three of the highlighted KeyWords in the prophesy above in the Alphabetic Verses:
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible Thou art my portion (chalaq), O LORD: I have said that I would keep thy words. AV Ps 119:57
 The LORD is my portion (chalaq), saith my soul; therefore will I hope in him.

AV Lam 3:24

 The wicked have drawn out the sword (cherev), and have bent their bow, to cast down thepoor and needy, and to slay such as be of upright conversation.
AV Ps 37:14
 The bands (chevel) of the wicked have robbed me: but I have not forgotten thy law.
AV Ps 119:61

The emphasis on robbery and the poor and needy also links to primary themes of Amos andthe Eighth Commandment, "Thou shalt not steal." 1 Thessalonians: As a Nurse cherisheth her Children
For neither at any time used we flattering words, as ye know, nor a cloak of covetousness;
God is witness: Nor of men sought we glory, neither of you, nor yet of others, when we might
have been burdensome, as the apostles of Christ. But we were gentle among you, even as anurse cherisheth her children: So being affectionately desirous of you, we were willing tohave imparted unto you, not the gospel of God only, but also our own souls, because ye were
dear unto us. For ye remember, brethren, our labour and travail: for labouring night and day,because we would not be chargeable unto any of you, we preached unto you the gospel ofGod. Ye are witnesses, and God also, how holily and justly and unblameably we behaved
ourselves among you that believe: As ye know how we exhorted and comforted and charged
every one of you, as a father doth his children, That ye would walk worthy of God, who hathcalled you unto his kingdom and glory.
1 Thessalonians 2: (Spoke 8, Cycle 3)This is perhaps the warmest, most endearing, and most tender portion of any Epistle written
by Paul. It is the only passage where he likens himself to a nurse cherishing her children,
as Naomi did Obed in Ruth 4:16 (Spoke 8, Cycle 1). The word used there, qavlpw (thalpo,
cherish), literally means to "keep warm." It appears in the Septuagint 126 in when David wasvery old and could not get warm, so his servants sought a young virgin who would cherish
him and lie in his bosom, but still he got no heat (cham).

 Darkness on Day of the Lord (Amos

1 Thessalonians)

Woe unto you that desire the day of the LORD! to what end is it for you? the day of the
LORD is darkness (choshek), and not light.
Amos 5:18 (Spoke 8, Cycle 2)

Every chapter of 1 Thessalonians speaks of the coming of the Lord. This is echoed in Amos,
with his ominous "prepare to meet thy God!" (vs 4:12). We also see a strong theme basedon the Chet KeyWord choshek (darkness, vss 5:18-20) which God used in AV Lam 4:8.
Thankfully, the promise for the believer is somewhat different than that for the wicked:
But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when
they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upona woman with child; and they shall not escape. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.
1 Thessalonians 5:1ff (Spoke 8, Cycle 3)218

f
SPOKE 9 – TET:
1 SAMUEL, OBADIAH,
2 THESSALONIANS The Goodness the God
Wherefore also we pray always for you, that our
God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power: That the nameof our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our
God and the Lord Jesus Christ.
2 Thessalonians 1:11f (Spoke 9, Cycle 3)

God established the symbolic power of the Ninth Letter withgreat clarity. He used the same KeyWord tov (good) in thirteen of the Alphabetic Verses corresponding to Tet:

f Tet KeyWords

 Good and upright is the LORD: therefore will he teach sin-tyfe Tet: 9 Letter

ners in the way.

 A good man sheweth favour, and lendeth:

AV Ps 25:8
AV Ps 112.5a

 It is good that a man should both hope and quietly wait forthe salvation of the LORD.

AV Lam 3.26

 Teach me good judgment and knowledge: for I have believed thy commandments.

AV Ps 119:66

th

Good, Well,
bwOf Tov:
BetterrwOhf; Tahor: Clean, Pure

 It is good for a man that he bear the yoke in his youth.

AV Lam 3:27

 It is good for me that I have been afflicted; that I might learn thy statutes.

AV Ps 119:71

 Thou art good, and doest good; teach me thy statutes.

AV Ps 119.68

 The LORD is good to all: and his tender mercies are over all his works.

AV Ps 145.9

 The LORD is good unto them that wait for him, to the soul that seeketh him.

AV Lam 3.25

 Thou hast dealt well with thy servant, O LORD, according unto thy word.

AV Ps 119.65

 The law of thy mouth is better unto me than thousands of gold and silver.

AV Ps 119:72

 A little that a righteous man hath is better than the riches of many wicked.

AV Ps 37:16

 They that be slain with the sword are better than they that be slain with hunger:

AV Lam 4:9

These verses reveal the primary significance that God invested in Tet from the beginning.
Indeed, the first occurrence of Tet in Scripture is in the tov describing God's initial act of219

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
creation, "And God said, Let there be light: and there was light. And God saw the light, that it
was good (tov)" (Gen 1:3f). It describes the essence of His Work. He used it seven times in
the creation account, capping it all off with the declaration that everything (et-kol, pg 89)
was very good (tov m'od). Its eighth occurrence describes the Tree of the Knowledge of
bwfo (tov, good) and [r; (ra, evil), the latter being a Resh KeyWord (pg 350).
These antithetical ideas are represented by the Letters Tet (f) and Resh (r) which are,like the Letters of et-kol (everything), diametrically opposed on the alphabetic Wheel. The
unfortunate reality of this fallen world is that these opposites are also inextricably intertwined in constant warfare with each other. There is a hint of this in the name of the Ninth
Letter, Tet, which denotes the concept of twisting and is generally assumed by scholars to
be based on an ancient word meaning serpent. This links directly to the Tree of the Knowledge of Good and Evil and the origin of evil when Satan, the first deceiver, told the first lie
in violation of the universal law that later would be enshrined in the Ninth Commandment. It
was through his lie and our first parents' subsequent disobedience to the Word of the Lordthat evil (ra) entered the world that God had created very good (tov m'od).

 Ninth Commandment: Thou shalt not bear False Witness
The proud have forged (taphal) a lie (sheqer) against me: but I will keep thy precepts withmy whole heart.
AV Psalm 119:69

The integration of the Ten Commandments with
Tet KeyWords
the first Ten Spokes is particularly lucid here on
Spoke 9. The KeyWord taphal most literally
Taphal: Plastermeans to smear, paste, or plaster. From this, it
Smear, Patch Over
became a natural metaphor of forging lies andTophlei-Shaqer:
slander, just as it is in the modern English idiom
Forgers of Lies
"smear campaign." This is how God used it in theTet verse of AV Psalm 119 above, where it apTumah: Unclean, Dirty
pears in conjunction with the central word of theNinth Commandment – sheqer – which denotes
Tava: To Sink Downlying, falsehood, and deception. Job also used
these words together when he accused his counTeet: Mud, Mire, Clay
selors of being "forgers of lies" (tophlei-shaqer,
Job 13:4). The Ninth Commandment will play animportant role in understanding the elements of Spoke 9, most notably 2 Thessalonians on
Cycle 3. It relates to two other KeyWords God presented in the Alphabetic Verses:

f
lp'f;

rq,c;Aylep]foha;m]fu[b'f;fyfi Her filthiness (tumah) is in her skirts; she remembereth not her last end; therefore she came
down wonderfully: ...

AV Lam 1:9

 Her gates are sunk (tava) into the ground; he hath destroyed and broken her bars: her kingand her princes are among the Gentiles: the law is no more; her prophets also find no visionfrom the LORD.
AV Lam 2:9

 The heathen are sunk (tava) down in the pit that they made: in the net which they hid is theirown foot taken.

AV Ps 9:15

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Spoke 9 – Tet: 1 Samuel, Obadiah, 2 Thessalonians
Lies and slander are like mud or mire (teet) smeared on a good person. This KeyWord
brings forth the full force of the Letter Tet (as manifest in this fallen world filled with lies),
since it is spelt fyfi (Tet Yod Tet), with Yod acting essentially as a vowel. David used thisKeyWord metaphorically in conjunction with tava (sink) when he cried to the Lord becauseof the slander smeared on him by wicked men (Ps 69:9ff):
For the zeal of thine house hath eaten me up; and the reproaches of them that reproachedthee are fallen upon me. When I wept, and chastened my soul with fasting, that was to my reproach. I made sackcloth also my garment; and I became a proverb to them. They that sit in
the gate speak against me; and I was the song of the drunkards. But as for me, my prayer
is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, inthe truth of thy salvation. Deliver me out of the mire (teet), and let me not sink (tava): let me
be delivered from them that hate me, and out of the deep waters. ... Hear me, O LORD; for thy
lovingkindness is good (tov): turn unto me according to the multitude of thy tender mercies.
... Thou hast known my reproach, and my shame, and my dishonour: ...

Words of slander flowed like a slurry of sludge from the mouths of these wicked men. They
were not reproaching David so much as the Good Lord Himself, just as they did when He
came to earth in the Person of the Lord Jesus Christ of whom this Psalm is a great prophecy.
These KeyWords reveal the polarity inherent in every Letter. Its primary meaning is basedon the character of God – His Divine Goodness and Purity – which was obscured by the Fall
initiated by lies, deception, and disobedience to His Word. Like a magnet, Tet draws to itself the slimy mud of slander, because wicked men will not abide the reproach that theGoodness of God, by its very nature, brings against their sinful hearts and deeds.

 1 Samuel: The Rise and Fall of Goodly King Saul
Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror,
the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. And he had ason, whose name was Saul, a choice young man, and a goodly (tov): and there was notamong the children of Israel a goodlier (tov) person than he: from his shoulders and upward
he was higher than any of the people.
1 Samuel 9:1ff (Spoke 9, Cycle 1)

The Bible Wheel is a never-ending source of amazement that grows ever deeper the more it
is studied. When I began researching theNinth Spoke, I did not know what I would find,but I did know what to expect given God'srevelation of tov in the Alphabetic Verses.
This is what causes such a profound sense ofwonderment. I knew what to expect, and behold, there it is! This Map of Heaven has
proven itself yet again. The graph shows the
distribution of the KeyWord tov in the twelve
Old Testament History Books. 127 It appears
there 211 times, with the peak of 42 hits in theNinth Book, corresponding to Tet. This accounts for about 20% of all occurrences in thiscanonical division, which is 2.4 times higher
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
than the average of 17.5 hits per Book. Once again, as on every other Spoke of the Wheel,
we have a direct and obvious integration of the content of this Book with the symbolic meaning of its corresponding Hebrew Letter.
The graph, while quite enlightening, shows only the numbers. The real meat is found in
the intricate interweaving of tov throughout the fabric of 1 Samuel. God placed it at primary
articulation points in the story of the rise and fall of King Saul and the transfer of the kingdom to David, which is, of course, the most prominent theme of the Ninth Book. God used it
twice when He introduced Saul in chapter 9 (quoted above). The reason for the institution of
the kingdom is explained in the previous chapter when the people saw that Samuel was old
and that his sons "walked not in his ways, but turned aside after lucre, and took bribes, andperverted judgment" (1 Sam 8:3). They used this as an occasion to request a king to ruleover them. The Lord answered, saying:
Hearken unto the voice of the people in all that they say unto thee: for they have not rejected
thee, but they have rejected me, that I should not reign over them. ... Now therefore
hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the mannerof the king that shall reign over them.
1 Samuel 8:7ff (Spoke 9, Cycle 1)

It is here in Samuel's solemn warning that we find another double occurrence of tov:
And he said, This will be the manner of the king that shall reign over you: He will take yoursons, and appoint them for himself, for his chariots, and to be his horsemen; and some shallrun before his chariots. ... And he will take your fields, and your vineyards, and your oliveyards, even the best (tov) of them, and give them to his servants. ... And he will take yourmenservants, and your maidservants, and your goodliest (tov) young men, and your asses,
and put them to his work.
1 Samuel 8:11ff (Spoke 9, Cycle 1)

Despite this warning, the people maintained their demand for a mortal king. In answer to this,Samuel made a promise drawn directly from the Tet Alphabetic Verses, as we now shall see.

 Teaching the Good and Upright Way (Alphabetic KeyLink)
And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn notaside from following the LORD, but serve the LORD with all your heart; And turn ye not aside:
for then should ye go after vain things, which cannot profit nor deliver; for they are vain. For
the LORD will not forsake his people for his great name’s sake: because it hath pleased the
LORD to make you his people. Moreover as for me, God forbid that I should sin against the
LORD in ceasing to pray for you: but I will teach you the good (tov) and the right way: Only
fear the LORD, and serve him in truth with all your heart: for consider how great things he hathdone for you.
1 Samuel 12:20ff (Spoke 9, Cycle 1)

When I came upon this passage, the Tet verse of Psalm 25 immediately leapt to mind:
 Good and upright is the LORD: therefore will he teach sinners in the way.

AV Ps 25:8

I was stunned, and immediately searched the entire Bible for every verse that contains thewords teach and good. They appear together in only seven verses, which includes the two
above and another pair from the Tet verses from the great Alphabetic Psalm 119:
 Teach me good judgment and knowledge: for I have believed thy commandments. AV Ps 119:66
 Thou art good, and doest good; teach me thy statutes.
222

AV Ps 119:68

Spoke 9 – Tet: 1 Samuel, Obadiah, 2 Thessalonians
Samuel's promise at this key juncture in
the history of Israel – the establishment of
Spoke 9 Alphabetic KeyLink
their first mortal king – is linked directly to a
Teach the Good and Upright Way!
primary theme that God revealed in three
Tet Alphabetic Verses! But there is more.
Tet (AV Ps 25:8)
1 Samuel 12:23
The exact words that Samuel used in his
promise are found in one and only one
other verse of the entire Bible – the Tet
Tov
YasharYarah
Derekverse of Psalm 25! The four words they
Teach
Way
Good
Upright
share are listed in the table. We havetherefore a supernatural Alphabetic KeyLink from the Tet verse of Psalm 25 to the NinthBook that is based on the primary symbolic meaning of Tet as Goodness and placed at a
critical articulation point in the history of Israel! This is the endless wonder of the Divine
Perfection of God's most excellent Word. There is no limit to the glory of His Wisdom! There
are many other KeyLinks amongst these verses, but unfortunately, space allows only a small
sampling in a book of this size.

bwfo

rc;y:

hr;y:

Jr,d,

 A Taste of Honey (Alphabetic KeyLink)
Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him, and said, I
did but taste (ta'am) a little (ma'at) honey with the end of the rod (matteh) that was in mine
hand, and, lo, I must die. And Saul answered, God do so and more also: for thou shalt surely
die, Jonathan.
1 Samuel 14:43f (Spoke 9, Cycle 1)

The story of Jonathan being sentenced to death by his father for tasting a little honey contains the first occurrence of the verb ta'am (to taste) in the Bible. 128 This is a Tet KeyWord
that God used in two Alphabetic Verses, both in conjunction with tov:
 O taste (ta'am) and see that the LORD is good (tov): blessedis the man that trusteth in him.

AV Ps 34:8

 She perceiveth (ta'am) that her merchandise is good (tov):
her candle goeth not out by night.

AV Prov 31:18

Taste is a primary means of discerning good food from bad, so
ta'am became a metaphor of perception and judgment, as in
the verses above from Proverbs and Psalm 119 where God
used it with tov to form the alliterative phrase tuv ta'am: 129
 Teach me good judgment (tuv ta'am) and knowledge: for I
have believed thy commandments.

AV Ps 119:66

Combinations with Tet
in 1 Samuel 14
Taste,µ['f; Ta'am:
Perceivef['m] Ma'at: Little, Few
hF,m' Matteh: Staff

Eet: Fly upon,
All the words in the table appear in 1 Samuel 14, with the first
Dart greedily
three together in verse 14:43 (quoted above). The first two areanagrams of each other, and the third is almost an anagram, differing only in the interchangeof the gutturals Hey (h) and Ayin ([) as is common in many related Hebrew words. This is
more than mere wordplay; God designed the text to display the elemental meaning and symbolic power of Tet through alliteration, anagrams, puns, and narrative, and geometrically integrated it all with the large-scale structure of Scripture. The study of these deep relations
enlightens our eyes and imbues God's Word with a taste "sweeter than honey" (Ps 119:103).

fy[i

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The story under consideration began with Saul's foolish and ungodly effort to force his
people to fight harder against the Philistines by placing a curse upon them:
And the men of Israel were distressed that day: for Saul had adjured the people, saying,
Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies. So none of the people tasted (ta'am) any food.
1 Samuel 14:24 (Spoke 9, Cycle 1)

This reveals Saul's fleshly orientation – he did not rely in any way on the Lord for victory,
rather, he sought to force ferocity on his people through the pain of hunger under the threatof death! He put a curse on his own people! His was the way of the Devil, not of God. In contrast, his son Jonathan relied entirely on the Lord for the victory he wrought that day:
And Jonathan said to the young man that bare his armour, Come, and let us go over unto thegarrison of these uncircumcised: it may be that the LORD will work for us: for there is no re1 Samuel 14:6 (Spoke 9, Cycle 1)
straint to the LORD to save by many or by few (ma'at).

Saul's ungodly action caused the people – starved and exhausted after much battle with nofood – to sin greatly, violating the Law of the Lord:
And they smote the Philistines that day from Michmash to Aijalon: and the people were very
faint. And the people flew (eet) upon the spoil, and took sheep, and oxen, and calves, andslew them on the ground: and the people did eat them with the blood. Then they told Saul,
saying, Behold, the people sin against the LORD, in that they eat with the blood. 1 Sam 14:31f

The word fy[i (eet) literally describes the shriek of a bird of prey as it dives upon its victim
with its beak open and claws extended. Samuel used the same word when he rebuked Saulfor his disobedience in the matter of Amalek, as discussed below. But Jonathan was nothing
like Saul; he saw the error of his father's ways:
Then said Jonathan, My father hath troubled the land: see (ra'ah), I pray you, how mine eyes
have been enlightened, because I tasted (ta'am) a little of this honey. How much more, if
haply the people had eaten freely to day of the spoil of their enemies which they found? forhad there not been now a much greater slaughter among the Philistines?
1 Samuel 14:29ff

The two highlighted words appear together in one
and only one other verse in the entire Bible, theTet verse of Psalm 34:
 O taste (ta'am) and see (ra'ah) that the LORD is
good: blessed is the man that trusteth in him.
AV Ps 34:8

Spoke 9 Alphabetic KeyLink
Taste and See
Tet (AV Ps 34:8)

1 Sam 14:29

µ['f;
ha;r;

Ta'am: Taste (Test)
We have, therefore, yet another profound KeyLink
from the Tet Alphabetic Verses to the Ninth Book.
Ra'ah: See (Understand)
But there is more! Both verses use exactly the samegrammatical conjugation – War] (ru) – technically known as the qal imperative masculine plural of the Resh KeyWord ra'ah (pg 350). This exact form also appears in the immediate context of the KeyLink based on 1 Samuel 12:23 where it is translated as "consider":Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you:but I will teach you the good and the right way: Only fear the LORD, and serve him in truth
with all your heart: for consider (ru) how great things he hath done for you. 1 Samuel 12:23f

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Spoke 9 – Tet: 1 Samuel, Obadiah, 2 Thessalonians
This specific word – ru (see) – forms an independent link between these two KeyLinks!
There is an endless wealth of insight here that could easily fill a book. These interwoven
words, verses, and themes tell a story teaching us to taste (ta'am) and see (ra'ah) the difference between good (tov) and evil (ra). Note that see (ra'ah) is spelt with an Aleph (a)whereas evil (ra) is spelt with an Ayin ([).
The core of this story originated in Genesis with the Tree of Knowledge. The deception of
the Devil and the disobedience of our first parents initiated the epic struggle between goodand evil that has since colored all of God's good creation. This is the singular dominant
thread running through every Book of the Bible, but it manifests with peculiar precision hereon Spoke 9 because of the symbolic meaning of Tet as Goodness. Its relation to the Tree ofKnowledge is made explicit in Jonathan's criticism of his father's error when he said things
may have gone much better if the people were allowed to "eat freely" (1 Sam 14:29). Thisechoes what God said when He commanded Adam in the Garden (Gen 2:16f):
And the LORD God commanded the man, saying, Of every tree of the garden thou mayest
freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the
day that thou eatest thereof thou shalt surely die (mot tamut).

This then loops back to the verse at the head of this section where Saul declared Jonathan's death sentence with the words tWmt; twOm (mot tamut), which are an exact letter-forletter reproduction of the words used by the Lord God Almighty in His command to Adam!
The seed plot of Good versus Evil established in Genesis unfolds in 1 Samuel, and is replayed in the lives of Saul and Jonathan.

 Saul Rejected as King
Samuel also said unto Saul, The LORD sent me to anoint thee to be king over his people,
over Israel: now therefore hearken thou unto the voice of the words of the LORD. Thus saith
the LORD of hosts, I remember that which Amalek did to Israel, how he laid wait for him in theway, when he came up from Egypt. Now go and smite Amalek, and utterly destroy all that they
have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep,camel and ass. ... But Saul and the people spared Agag, and the best (tov) of the sheep, andof the oxen, and of the fatlings, and the lambs, and all that was good (kol hatov), and would
not utterly destroy them: but every thing that was vile and refuse, that they destroyed utterly.
1 Samuel 15:1ff (Spoke 9, Cycle 1)

The fall of Saul came as a result of his willful disobedience to the command given by the
Lord Himself to destroy everything belonging to Amalek, grandson of Esau the brother of
Jacob. This is another major articulation point in the flow of the story, and again it is twice
marked with the KeyWord tov which is, in fact, the key to the sin that led to his fall. The second instance is in the phrase kol hatov which literally means all the good ("ha" is the definite article, pg 183). After his sin, Saul deliberately violated the Ninth Commandment, twice
lying to Samuel that he had indeed fulfilled the Word of the Lord:
And Samuel came to Saul: and Saul said unto him, Blessed be thou of the LORD: I have performed the commandment of the LORD. And Samuel said, What meaneth then this bleatingof the sheep in mine ears, and the lowing of the oxen which I hear? And Saul said, They havebrought them from the Amalekites: for the people spared the best (tov) of the sheep and of225

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
the oxen, to sacrifice unto the LORD thy God; and the rest we have utterly destroyed. ... And
Samuel said, When thou wast little in thine own sight, wast thou not made the head of thetribes of Israel, and the LORD anointed thee king over Israel? And the LORD sent thee on ajourney, and said, Go and utterly destroy the sinners the Amalekites, and fight against them
until they be consumed. Wherefore then didst thou not obey the voice of the LORD, but didst
fly upon (eet) the spoil, and didst evil in the sight of the LORD? And Saul said unto Samuel,Yea, I have obeyed the voice of the LORD, and have gone the way which the LORD sentme, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites.
1 Samuel 15:13ff (Spoke 9. Cycle 1)

Samuel characterized Saul's sin with the word fy[i (eet, fly upon), which was used earlier todescribe the ravenous sin that resulted from his wicked curse upon his people. It reveals his
powerful lust which is an essential aspect of Saul's scriptural role as a Type of the Flesh.
Samuel's response is probably the best known passage of this Book:
And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better (tov) than sacrifice, and to hearken than
the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity andidolatry. Because thou hast rejected the word of the L ORD, he hath also rejected theefrom being king. ... And as Samuel turned about to go away, he laid hold upon the skirt of his
mantle, and it rent. And Samuel said unto him, The LORD hath rent the kingdom of Israel fromthee this day, and hath given it to a neighbour of thine, that is better (tov) than thou.
1 Samuel 14:22ff (Spoke 9, Cycle 1)

 Good versus Evil, Spirit versus Flesh: Saul's Persecution of DavidAnd he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance,and goodly (tov) to look to. And the LORD said, Arise, anoint him: for this is he. Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the
LORD came upon David from that day forward. But the Spirit of the LORD departed from
Saul, and an evil (ra) spirit from the LORD troubled him.
1 Sam 16:12ff (Spoke 9, Cycle 1)

Just as God marked His choice of Saul with the KeyWord tov,
so also did He mark His choice of David. But David was different than Saul. He was a man after God's own heart (1 Sam
13:14), a type of all who have the Spirit of God. Achish said he
was good (tov) "as an angel of God," and that he had "notfound evil (ra) in him since the day they met (1 Sam 29:6ff).
The mere fact of David's existence enraged Saul, a type of theflesh. The titanic struggle between these two typological figures
is marked throughout with the KeyWords tov and ra. Indeed,David used it as a test to expose the evil intent of Saul's heart:
If he say thus, It is well (tov); thy servant [David] shall havepeace: but if he be very wroth, then be sure that evil (ra) is determined by him.
1 Samuel 20:7 (Spoke 9, Cycle 1)

This test was effective – Saul went into a murderous rage andthrew a javelin to kill his own son Jonathan! Thus began Saul'spersecution of David which fills the last ten chapters of 1 Sam226

Works of the Flesh
displayed in Saul
 Cursed his own people
 Rebelled against theWord of the Lord
 Lied to Samuel (2x)
 Was filled with envy
against David Persecuted David Murdered 85 priests
 Murdered all the Jews
in the town of Nod
 Witchcraft SuicideSpoke 9 – Tet: 1 Samuel, Obadiah, 2 Thessalonians
uel. He chased him throughout the countryside but could never get close to him. David, on
the other hand, was able to approach Saul as he slept and cut a piece from his cloak. When
Saul awoke and realized what had happened, he confirmed with his own mouth Samuel's assertion that David was better (tov) than he:
And Saul lifted up his voice, and wept. And he said to David, Thou art more righteous than I:
for thou hast rewarded me good (tov), whereas I have rewarded thee evil (ra). And thou hast
shewed this day how that thou hast dealt well (tov) with me: forasmuch as when the LORD
had delivered me into thine hand, thou killedst me not. For if a man find his enemy, will he let
him go well away (b'derek tovah)? Wherefore the LORD reward thee good (tov) for thatthou hast done unto me this day.
1 Samuel 24:19 (Spoke 9, Cycle 1)

The phrase b'derek tovah literally means "in the good way." This same phrase appears in
the KeyLink based on 1 Samuel 12:23 (pg 222). 130 If only I had ten thousand pages to writethese revelations! There is no end to the wonder of it all. We have barely touched what is going on in 1 Samuel. But there is so much to see in the rest of the Bible, we must move on.

 Obadiah: Death to the Flesh!
Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau? And thy mighty men, O Teman, shall be dismayed, to theend that every one of the mount of Esau may be cut off by slaughter. For thy violence against
thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. In the day thatthou stood on the other side, in the day that the strangers carried away captive his forces, andforeigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one ofthem.
Obadiah 8ff (Spoke 9, Cycle 2)

Obadiah is the first Book of the Bible that contains no mention of the KeyWord tov. 131 Thisis a variation of the Principle of First Occurrence by which emphasis is achieved throughcarefully designed absence. God used this principle with great effect in Esther which is thefirst Book where He Himself is not mentioned (pg 307). As we shall see, the absence of tov
in Obadiah is an illustration of the Gospel message "For I know that in me (that is, in myflesh) dwelleth no good thing" (Rom 7:18). God engraved this doctrine in the unified alphabetic and geometric structure of His Word.
Obadiah is the smallest Book in the Old Testament. The essential theme of its twenty-one
verses is the destruction of the people of Edom, the perpetual enemies of God's chosen
people, Israel. The late Ray Stedman explained the situation very well in his magnificent
overview of all Sixty-Six Books, Adventuring through the Bible: 132
The book of Obadiah tells the story of two nations, the nation of Israel and the nation ofEdom, the country to the south of Israel that is now usually referred to as the Negev or
Negeb. Through this ancient land of Edom the Israelites marched as they came into the landof Israel out of the captivity and slavery of Egypt. As they came into the land they had difficulty with the Edomites; they were enemies of Israel from its very beginning. But behind thestory of these two nations, this book tells the story of two men. Every nation in the Bible is alengthened shadow of its founder, and the two men behind the nations Israel an Edom were
twin brothers. Do you know who they are? Jacob and Esau. Jacob was the father of Israel,and Esau, his twin brother, became the father of the Edomites. In the story of these nations
you also have the extended story of these two men, Jacob and Esau.

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It was Edom's enmity with Israel that God spoke against in Obadiah, "For thy violenceagainst thy brother Jacob ... thou shalt be cut off for ever." The hatred was ancient andunending. It began in Genesis when Esau lost both his birthright and his blessing to Jacob(Israel). Stedman explained the ensuing warfare in his notes on Obadiah:
The judgment of God is absolutely inescapable for Esau. God is forever set against him. Oneof the grandsons of Esau was a man named Amalek, who withstood the Israelites on theirway into Canaan. In Exodus 17:14-16 it is recorded that God said to Moses, "I will utterly
blot out the remembrance of Amalek from under heaven." And Moses says, "The Lord will
have war with Amalek from generation to generation." That is what God is saying about theflesh. He will never make peace with it.

This links us back to Cycle 1 of Spoke 9. Amalek's attack on the fledging nation of Israel was
the reason God commanded Saul to utterly destroy them:Thus saith the LORD of hosts, I remember that which Amalek did to Israel, how he laid wait
for him in the way, when he came up from Egypt. Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.
1 Samuel 15:2f (Spoke 9, Cycle 1)

Saul disobeyed this command, choosing to keep the best (tov) of the spoil (pg 225). This led
to his downfall. The supernatural unity of the first two Books on Spoke 9 is now evident. Of
all sixty-six titles Stedman chose for his reviews of the Books of the Bible, two and only two
use the word "death" – the titles of 1 Samuel and Obadiah. 133 Here are samples of hiscomments on these two Books from Spoke 9. Note that he used many identical phrases:
Excerpts from Ray Stedman's Overviews of 1 Samuel and Obadiah
Stedman's Title: "Death to the Flesh!"

Stedman's Title: "Death to Edom!"

1 Samuel (Spoke 9, Cycle 1)

Obadiah (Spoke 9, Cycle 2)

FIRST SAMUEL is the story of two men, Saul OBADIAH tells the story of two men, Jacob
and David. These two men illustrate for us thetwo principles in the heart of every Christianbeliever seeking to walk before God. They are
the principle of flesh and the principle of faith.
Saul is the man of the flesh, and David is theman of faith; the carnal believer and the spiritual believer. Here, in these two kings, the two
principles which are in conflict in your life
and in mine are illustrated. We see in Saul theruin caused by the will that is set on the flesh.
In David you see beautifully illustrated theblessing which is brought by the mind that is
set on the Spirit. ...This conflict is illustrated
in the book of 1 Samuel in the lives of these
two men.

and Esau. [It] turns the spotlight first on Esau,
who is the man of the flesh, and Edom, theproud nation that came from the flesh, and heanswers the question "Why does God hate
Esau?" ... The trouble with Esau is pride.
Pride is the root of all human evil, and pride is
the basic characteristic of what the Bible calls
the flesh that lusts against, wars against, theSpirit. The flesh is a principle that stands
athwart God's purposes in human life and continually defies what God is trying to accomplish. Each of us has this struggle within us if
we are Christians, and its basic characteristic
is revealed here as pride. That is the number
one identifying mark of the flesh.

This is the Divine Unity of the Holy Bible. The great unifying theological patterns that dominate each Spoke have been seen, understood, and fully documented by countless Biblicalscholars over the span of centuries. Praise the Lord now and forever!
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Spoke 9 – Tet: 1 Samuel, Obadiah, 2 Thessalonians

 2 Thessalonians: Lying Wonders and Strong Delusion
For the mystery of iniquity doth already work: only he who now letteth will let, until he betaken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume
with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him,
whose coming is after the working of Satan with all power and signs and lying wonders, Andwith all deceivableness of unrighteousness in them that perish; because they received not
the love of the truth, that they might be saved. And for this cause God shall send them strong
delusion, that they should believe a lie: That they all might be damned who believed not thetruth, but had pleasure in unrighteousness.
2 Thessalonians 2:7ff (Spoke 9, Cycle 3)

We now return to where we began this review of the Ninth Spoke.
Its supernatural integration with the Ninth Commandment could
be no clearer. The lies and deception of Satan are the primaryemphasis of 2 Thessalonians, as seen in the passage above. Of
particular note is God's own warning the He will send a "strong
delusion" to those who do not "love the truth" so they will "believe a lie." This forms a striking contrast with His promise to thebelievers who are "sanctified by the Spirit and belief of thetruth":

Deception and Lies in
2 Thessalonians
 Lying wonders
 All deceivableness Strong delusion Believe a lie

 No love of the truth
But we are bound to give thanks always to God for you, brethren Believed not the truth
beloved of the Lord, because God hath from the beginning chosen
you to salvation through sanctification of the Spirit and belief of the truth: Whereunto hecalled you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore,
brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or
our epistle. Now our Lord Jesus Christ himself, and God, even our Father, which hath loved
us, and hath given us everlasting consolation and good hope through grace, Comfort yourhearts, and stablish you in every good word and work.
2 Thes 2:13ff (Spoke 9, Cycle 3)

 Pride, Self-Exaltation, and Self-Deception (Obadiah

2 Thessalonians)

The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock,whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
Though thou exalt thyself as the eagle, and though thou set thy nest among the stars,
thence will I bring thee down, saith the LORD.
Obadiah 3f (Spoke 9, Cycle 2)This brings us to yet another wonder. The little Book of Obadiah touches the heart of themessage of 2 Thessalonians with its condemnation of pride, self-exaltation, and selfdeception. These are the primary works of the flesh that Stedman wrote about above. Hereare the essential verses from the little Book of 2 Thessalonians:
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering
together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor
by word, nor by Letter as from us, as that the day of Christ is at hand. Let no man deceive
you by any means: for that day shall not come, except there come a falling away first, andthat man of sin be revealed, the son of perdition; Who opposeth and exalteth himself
above all that is called God, or that is worshipped; so that he as God sitteth in the temple ofGod, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told
you these things?
2 Thessalonians 2:1ff (Spoke 9, Cycle 3)

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The thematic correlation between Edom in Obadiah andthe "man of perdition" in 2 Thessalonians could be noclearer. Both speak of self-exaltation, pride, and deception.

Spoke 9 Thematic Link
Self-Exaltation and Deception
Obadiah 3ff

2 Thes 2:1ff

 The Lord Bringeth Low, and Lifteth Up
And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the
LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation. There isnone holy as the LORD: for there is none beside thee: neither is there any rock like our God.
Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the
LORD is a God of knowledge, and by him actions are weighed. The bows of the mighty men
are broken, and they that stumbled are girded with strength. They that were full have hired out
themselves for bread; and they that were hungry ceased: so that the barren hath born seven;and she that hath many children is waxed feeble. The LORD killeth, and maketh alive: hebringeth down to the grave, and bringeth up. The LORD maketh poor, and maketh rich: hebringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne ofglory: for the pillars of the earth are the LORD’S, and he hath set the world upon them. He willkeep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall noman prevail. The adversaries of the LORD shall be broken to pieces; out of heaven shall hethunder upon them: the LORD shall judge the ends of the earth; and he shall give strength
unto his king, and exalt the horn of his anointed.
1 Samuel 2:1ff (Spoke 9, Cycle 1)

Hannah sang her song after she received the child prophet Samuel from the Lord. It contains
many elements that link with the themes of Obadiah and 2 Thessalonians. The good hiddenin Tet is not always apparent. When God lifts us up, we all shout for joy – "The Lord isGood!" – but what of when He brings us low? This is, in fact, one of the greatest blessings,
for when we are humbled, then we will be lifted up into His Eternal Kingdom to dwell with
Him forever!

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y
SPOKE 10 – YOD:
2 SAMUEL, JONAH, 1 TIMOTHY The Hand of the Eternal KingNow unto the King eternal, immortal, invisible, theonly wise God, be honour and glory for ever andever. Amen.
1 Timothy 1:17 (Spoke 10, Cycle 3)

The name of the Tenth Letter is based on yad, the Hebrew
word for a hand. God established its name in four Alphabetic Verses:

y Yod KeyWords

 Thy hands have made me and fashioned me: give me un-

dwOy Yod: 10 Letter

derstanding, that I may learn thy commandments.
AV Ps 119:73

 She layeth her hands to the spindle, and her hands holdthe distaff.

AV Prov 31:19

 The adversary hath spread out his hand upon all her pleasant things:

dy: Yad: Hand, Power
hd;y: Yadah: Praise

AV Lam 1:10

 The hands of the pitiful women have sodden their own children:th

AV Lam 4:10

hd;WhyÒ Yehudah: Judah

The Symbol of the Hand naturally represents power, might, ability, and authority becausewith it we handle, control, possess, and manipulate (from the Latin manus = hand) everythingin our world. Indeed, yad is translated as power twelve times in the KJV and when God gave
dominion over all creatures to Noah and his sons, he said "into your hand are they delivered." A ruling king has the land under the "power of his hand" and God freed the Jews fromtheir Egyptian bondage "with great power, and with a mighty hand" (Exo 32:11). Jesus
Christ asserted His Authority as Divine Messiah when He answered the High Priest saying"Hereafter shall ye see the Son of man sitting on the right hand of power" (Luke 22:69).
Scripture routinely speaks of the “work of his hands” as a general metaphor for all that a person does, and in the ultimate sense for all God’s work in creation, as in the Yod verse above,“Thy hands have made me and fashioned me” (AV Ps 119:73).
This connection between Yod and Action is the basis of its two primary roles in the Hebrew grammar (pg 112). The Yod Prefix signifies the grammatical conjugation called the"third person masculine imperfect" which is how Hebrew conveys the sense of "he does" or"he is doing" as discussed below. The Yod Suffix signifies the "first person possessive,"
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the sense of me and mine. This also is the basis of the Number 10 in the Ten Commandments which are God’s fundamental guide telling us how to act (Yod Prefix = Active Hand),with the Tenth Commandment itself, Thou shalt not covet, relating directly to personal possession (Yod Suffix). These ideas are dominant themes of 1 Timothy as discussed below.
Yod (y) is the smallest Hebrew Letter. It gave rise to the Greek Iota, called a jot in the
KJV when Christ used it as a symbol of the smallest detail of Scripture (Mat 5:18, pg 18):
For verily I say unto you, Till heaven and earth pass, one jot (iota) or one tittle shall in nowise pass from the law, till all be fulfilled.

The words IOTA and JOT come directly from the Hebrew YOD, with the I and J corresponding to the Y, and the T corresponding to the D (both dentals). This smallest of Letters is the
symbol of the greatest of powers. Rabbinic tradition sees this as teaching that "greatness lies
in humble self-effacement." The Royal Tribe of Judah: Let there be Praise!
I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.
1 Timothy 2:8 (Spoke 10, Cycle 3)

Scripture often relates praise of God with the idea of liftingof our hands unto Him. This manifests in the Hebrew word
yadah (praise) which is based on yad (hand). The Lord
used this as a KeyWord in one of His Alphabetic Verses:
 All thy works shall praise (yadah) thee, O LORD; and thy
saints shall bless thee.

AV Ps 145:10

God's works are often called the "works of his hands." Leah
used yadah when she named her son Judah, the patriarchof the Royal Tribe (Gen 29:35):
And she conceived again, and bare a son: and she said, Now
will I praise (yadah) the LORD: therefore she called his
name Judah; and left bearing.

y Yod KeyWords
dy: Yad: Hand, Power
hd;y: Yadah: Praise
hd;WhyÒ Yehudah: JudahyhiyÒ Yahi: Let there be

Jacob used all three of these KeyWords when he blessed his son (Gen 49:8ff):
Judah, thou art he whom thy brethren shall praise (yadah): thy hand (yad) shall be in theneck of thine enemies; thy father’s children shall bow down before thee. ... The sceptre shallnot depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him
shall the gathering of the people be.

Moses used two of these KeyWords in his final blessing of the Twelve Tribes (Deut 33:7):
And this is the blessing of Judah: and he said, Hear, LORD, the voice of Judah, and bringhim unto his people: let his hands be sufficient for him; and be thou an help to him from his
enemies.

God established Judah as the Royal Tribe of King David to prefigure Jesus Christ, theKing of Kings (1 Tim 6:15). Its very name is based on the symbol of the hand and so carries
the connotation of power and authority which reaches its apotheosis in God's Power as Kingof Creation. This is expressed in the KeyWord yahi which first appears in the command232

Spoke 10 – Yod: 2 Samuel, Jonah, 1 Timothyyahi aur (let there be light, Gen 1:3). God used this KeyWord in two Alphabetic Verses:
 Let (Yahi), I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy
servant.

AV Ps 119:76

 Let (Yahi) my heart be sound in thy statutes; that I be not ashamed.

AV Ps 119:80

The first two Letters of yahi spell the Divine Name Yah (hy:), an abbreviated form of the Tet-

ragrammaton hwhy (Yehovah). It first occurs in the Song of Moses in conjunction with yahi:"The LORD (Yah) is my strength and song, and he is become (yahi) my salvation"(Exo 15:2). It appears over ninety times in the Psalms, frequently in the phrase hy: Wll]h'(hallelu Yah, praise the Lord). Yahi is the "third person imperfect" of the Hey KeyWord hy:h;(hayah, to be, pg 183) formed by the Yod prefix. It exemplifies the meaning of Yod as theActive Hand and gives rise to the essential meaning of the Tetragrammaton, He who iscausing things to be and/or He who is Being, the Self-Existent One.

 Yod Prefix: The Active/Grasping Hand...He will guide his affairs with discretion. AV Ps 112:5b

The power symbolized by Yod is the basis of its use in
Hebrew grammar. The Yod Prefix signifies various
forms of the masculine "third person imperfect" conjugation, the idea of HE WILL. It is usually translated as
he was, he is, or he will be doing something. It issimilar to the Aleph Prefix, the sign of the "first person
imperfect," the idea of I WILL (pg 125). God displayed
this conjugation in many Alphabetic Verses, such asthese three consecutive verses from Lamentations:y Yod PrefixlKel]k'yÒ Y'kalkel: He will guidebceyE Yeshev: He sitteth
He giveth,÷TeyI Yitten:
He putteth

 He sitteth (yeshev) alone and keepeth silence ...

AV Lam 3:28

 He putteth (yitten) his mouth in the dust; if so be there may be hope.

AV Lam 3:29

 He giveth (yitten) his cheek to him that smiteth him ...

AV Lam 3:30

This meaning of the Yod Prefix is discussed in context of the other Letters in Part I (pg 112).
As the Symbol of Action, the Yod Prefix links to the Ten Commandments, God's primary
blueprint to guide us in all our actions.

 Yod Suffix: Sign of Personal Possession (Me, Mine)
Let my heart (Yahi libbi) be sound in thy statutes; that
I be not ashamed.
AV Ps 119:73

Yod Suffix:yActive/Grasping Hand
This verse exemplifies two aspects of the Tenth Letter; the Yod Prefix in yahi (let ...) and the Yod Suffix
First Person Possessivein libbi (my heart). This exemplifies the amazing selfreflective coherence of the Hebrew language; theMaph-te-chee (My Key)symbol of the hand is the sign of personal possession. In general, the Yod suffix indicates the idea of me or mine. It should be compared withyjiTep]m'233

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Kaph, the symbol of the Open/Giving Hand (pg 113). It is takenfrom the last Letter of the Aleph KeyWord ynIa' (Ani, I, pg 125),so libbi really means the heart (lev) of me (ani). The firstwords of Psalm 22 – the prophetic Psalm of the Cross (†) –give an excellent example of the Yod Suffix because Matthew
translated it for us when he recorded its fulfillment (Mat 27:46):
And about the ninth hour Jesus cried with a loud voice, saying,
Eli, Eli, lama sabachthani? that is to say, My God, my God, why
hast thou forsaken me?

y

Yod Suffix

yBili

Libbi: My Heartyliae

Eli: My God

yKil]m' Malki: My KingEli (my God) is from the root El (God, pg 122) suffixed with a
Yod. The Yod Suffix also appears in the Second Psalm ofDavid, the prophetic Psalm of the Son (Bet KeyWord Ben,pg 136), the Second Person of the Holy Trinity:
Yet have I set my king (malki) upon my holy hill of Zion. I will
declare the decree: the L ORD hath said unto me, Thou art mySon; this day have I begotten thee.

My king (malki) is formed by suffixing a Yod to melek (king).
Most people are familiar with it from the name Melchizedek,
the King of Righteousness (Heb 7:1). 134 This word is particularly significant because it is composed of four sequential Letters read backwards from Mem to Yod, spanning Spokes 10-13
which cover the history of the kingdom from the establishment of King David on the throne
in 2 Samuel (Spoke 10) through all the kings of Israel and Judah, unto the retelling of David's
reign in 1 Chronicles (Spoke 13, see Thine is the Kingdom, pg 266). This means that the alphabetic sequence describes the content of the Books on their corresponding Spokes, sothat the Bible Wheel is revealed to be self-descriptive (pg 104).

 2 Samuel: David, the King of Israel
So all the elders of Israel came to the king to Hebron; and king David made a league withthem in Hebron before the LORD: and they anointed David king over Israel. David wasthirty years old when he began to reign, and he reigned forty years. In Hebron he reigned
over Judah seven years and six months: and in Jerusalem he reigned thirty and three years
over all Israel and Judah.
2 Samuel 5:3ff (Spoke 10, Cycle 1)

The singular theme of the Tenth Book is the reign of King David, the first good King of Israel and prototype of the Lord Jesus Christ, the Son of David and King of kings. Its positionin the canon exemplifies, with the greatest possible lucidity, the meaning of Yod as the symbol of power, might, ability, and authority. Halley's Bible Handbook expressed its central
theological significance under the title "David, the Head of an Eternal Dynasty of Kings" (thecapitalized emphasis is from the original):
Here in this 7th chapter of II Samuel, begins the long line of promises that DAVID'S FAMILY
should reign FOREVER over God's people; that is, there should come from David an Eternal
Family line of Kings, culminating in ONE ETERNAL KING.

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Spoke 10 – Yod: 2 Samuel, Jonah, 1 Timothy
The Handbook goes on to list many of the promises, beginning with "Thy throne shall be established forever" (2 Sam 7:16). This is the ultimate meaning of the Tenth Book; it established the fundamental typology of Christ as the Son of David and King of kings, the Ruler of
the Universe who possesses all authority and power and sits at the right hand of God.
This theme manifests with unparalleled clarity in 1 Timothy, the third Book on Spoke 10.

 Jonah: Preaching the Fear of the Lord
And they said every one to his fellow, Come, and let us cast lots, that we may know for whose
cause this evil is upon us. So they cast lots, and the lot fell upon Jonah. Then said they
unto him, Tell us, we pray thee, for whose cause this evil is upon us; What is thine occupation? and whence comest thou? what is thy country? and of what people art thou? And hesaid unto them, I am an Hebrew; and I fear the LORD, the God of heaven, which hath madethe sea and the dry land.
Jonah 1:7ff (Spoke 10, Cycle 2)

God revealed the essential theme of Jonah in five interwoven Alphabetic Verses corresponding to Yod: O fear (yareh) the LORD, ye his saints: for there is
no want to them that fear him.

AV Ps 34:9

 They that fear (yareh) thee will be glad when theysee me; because I have hoped in thy word.
AV Ps 119:74

 I know (yada), O LORD, that thy judgments areright, and that thou in faithfulness hast afflicted me.
AV Ps 119:75

 The LORD knoweth (yada) the days of the upright:
and their inheritance shall be for ever.

AV Ps 37:18

y Yod KeyWords
hn:wOy Yonah: Jonah (Dove)Fear, Awe,arey: Yareh:
Reverence

WbWvy: Yashuvu: Turn, Repent[d'y: Yada: To Know Let those that fear (yareh) thee turn (yashuvu) unto me, and those that have known thy testimonies.

AV Ps 119:78

In Hebrew, this last verse begins with the primary KeyWord yashuvu, followed by yareh as
the secondary KeyWord. It figures prominently in the repentance of Nineveh. The story begins when Jonah fled "the presence of God" on a ship to Tarshish. God raised up a storm tocause great fear in the men of the ship who then cast lots and found Jonah to be guilty before God. This introduces the second reference to the "fear of the Lord":
Wherefore they cried unto the LORD, and said, We beseech thee, O LORD, we beseech thee,
let us not perish for this man’s life, and lay not upon us innocent blood: for thou, O LORD,
hast done as it pleased thee. So they took up Jonah, and cast him forth into the sea: and thesea ceased from her raging. Then the men feared (yareh) the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows.
Jonah 1:14ff (Spoke 10, Cycle 2)

When the fear of the storm first fell on the men of the ship, everyone "cried unto his god," butafter speaking with Jonah, they turned and sacrificed to the Lord, the True God, and feared
Him exceedingly.
The Lord Jesus declared that Jonah was a sign of His Death and Resurrection. The typology here is truly astounding. Jonah willingly went to his "death" in the sea just as Christ
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willingly went to the Cross. And just as God preserved Christ from "corruption" (Acts 2:27
quoting Psalm 16:10), so Jonah declared "thou brought up my life from corruption, O LORD
my God" (Jonah 2:6), using exactly the same word as the prophetic Psalm 16:10. And just as
the preaching of Christ's death and resurrection has brought forth a great company of people
who have "believed God," so also a multitude turned to believe the True God at the preaching of Jonah:
And the word of the LORD came unto Jonah the second time, saying, Arise, go unto Nineveh,that great city, and preach unto it the preaching that I bid thee. So Jonah arose, and went
unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great cityof three days’ journey. And Jonah began to enter into the city a day’s journey, and he cried,and said, Yet forty days, and Nineveh shall be overthrown. So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to
the least of them. For word came unto the king of Nineveh, and he arose from his throne,and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And hecaused it to be proclaimed and published through Nineveh by the decree of the king and his
nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed,
nor drink water: But let man and beast be covered with sackcloth, and cry mightily unto God:yea, let them turn (yashuvu) every one from his evil way, and from the violence that is in
their hands. Who can know (yada) if God will turn and repent, and turn away from his fierce
anger, that we perish not? And God saw their works, that they turned from their evil way; andGod repented of the evil, that he had said that he would do unto them; and he did it not.
Jonah 3:1ff (Spoke 10, Cycle 2)

The four highlighted words translated as turn are based on the Shin KeyWord shuv. Its firstoccurrence, translated as "let them turn," is written with the Yod Prefix to form the "third person imperfect" conjugation, which is the exact form that God Himself presented in theAlphabetic Verse quoted above (AV Ps 119:78).

 1 Timothy: Christ, the King of Kings
I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who
before Pontius Pilate witnessed a good confession; That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: Which in his times heshall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
Who only hath immortality, dwelling in the light which no man can approach unto; whom no
man hath seen, nor can see: to whom be honour and power everlasting. Amen.
1 Timothy 6:13ff (Spoke 10, Cycle 3)

The overwhelming glory of God's Word shines with unparalleled clarity and Divine Power inthis verse. It is the only reference to the Divine Title "King of Kings" in the New Testament
outside the revelation of Christ Victorious in the Final Book. The correlation with both themeaning of Yod as the symbol of power, might, ability, and authority and the dominanttheme of the Tenth Book could be no clearer. Yet there is more! First Timothy is also the only
Book in the New Testament to refer to the King Eternal:
Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory forever and ever. Amen.
1 Timothy 1:17 (Spoke 10, Cycle 3)

Paul both opened and closed the final Book on Spoke 10 with Divine Titles of Christ as King!
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Spoke 10 – Yod: 2 Samuel, Jonah, 1 Timothy The Ten Commandments
Now the end of the commandment is charity out of a pure heart, and of a good conscience,and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof
they affirm. But we know that the law is good, if a man use it lawfully; Knowing this, thatthe law is not made for 1) a righteous man, but for 2) the lawless and disobedient, for 3) the
ungodly and for sinners, 4) for unholy and profane, for 5) murderers of fathers and murderersof mothers, for 6) manslayers, 7) For whoremongers, for them that defile themselves withmankind, for 8) menstealers, for 9) liars, for perjured persons, and 10) if there be any otherthing that is contrary to sound doctrine; According to the glorious gospel of the blessed God,
which was committed to my trust.
1 Timothy 1:5ff (Spoke 10, Cycle 3)

The Divine integration of the Ten Commandments with the order of the Books finds its completion on Cycle 3 of Spoke 10. Just as we saw a special emphasis on the Ninth Commandment in the previous Book (2 Thessalonians, pg 229), so now we see here, and here alone in
1 Timothy 1:5, the phrase "the end of the commandment." But the real miracle is that the textthat follows this phrase recapitulates the pattern of all Ten Commandments, in their properorder, as listed in the table below. God "summed up" and reiterated the pattern of the Decalogue in the final Book of the Tenth Spoke! But there is more. First Timothy also is famous ascontaining the most specific New Testament teachings concerning the Tenth Commandment!
There is no end to the glory revealed in the structure of God's Word.

 The Tenth Commandment: Thou shalt not Covet
For the love of money is the root of all evil: which while some coveted after, they haveerred from the faith, and pierced themselves through with many sorrows.
1 Timothy 6:10 (Spoke 10, Cycle 3)

The supernatural integration of the first Ten Spokes with the Ten Commandments is a neverending wonder to behold. The first violations of the Second, Third, and Fourth Commandments appear sequentially in the corresponding Books; Exodus 32:4, Leviticus 24:11, andNumbers 15:32. Likewise, the Fifth Commandment was seen to be the pillar and ground of
the Fifth Spoke. And now here on the final Book of the Tenth Spoke we behold a uniqueemphasis of the Tenth Commandment which is itself explicitly based on the meaning of the
Yod Suffix as the sign of personal possession!
The theme of covetousness emerges more than a few times in 1 Timothy. In the qualifications for the bishop, Paul wrote that he must not be "greedy of filthy lucre [money] nor
covetous" (1 Tim 3:3). He repeated his admonition against "filthy lucre" when he gave thequalifications for the deacon, and again, just before he before he writes the famous "love ofmoney" verse, he spoke against "men of corrupt minds" who suppose that "gain is godliness"and then turned the meaning of "great gain" on its head:But godliness with contentment is great gain. For we brought nothing into this world, and it
is certain we can carry nothing out. And having food and raiment let us be therewith content.
But they that will be rich fall into temptation and a snare, and into many foolish and hurtfullusts, which drown men in destruction and perdition. For the love of money is the root of allevil: which while some coveted after, they have erred from the faith, and pierced themselves
through with many sorrows.
1 Timothy 6:6ff (Spoke 10, Cycle 3)

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The Ten Commandments in 1 Timothy 1:8-10 (Spoke 10, Cycle 3)(1) a I am the LORD thy God, which have brought thee out of
the land of Egypt, out of the house of bondage. Thou shalt haveno other gods before me.

(2) b Thou shalt not make unto thee any graven image, or

any likeness of any thing that is in heaven above, or that is in theearth beneath, or that is in the water under the earth: Thou shalt
not bow down thyself to them, nor serve them: for I the LORD thy
God am a jealous God, visiting the iniquity of the fathers upon
the children unto the third and fourth generation of them that hateme; And shewing mercy unto thousands of them that love me,
and KEEP MY COMMANDMENTS.

(3) g

Thou shalt not take the name of the LORD thy God in
vain; for the LORD will not hold him GUILTLESS that taketh hisname in vain.

KNOWING THIS, THAT THE LAW IS NOTMADE FOR A RIGHTEOUS MAN[These are those who love God and aremade righteous through faith in Christand so fulfill His Law in spirit and truth.]

BUT FOR THE LAWLESS ANDDISOBEDIENT[These are those who don't keep his
commandments as stated at the end of
the this commandment.]

FOR THE UNGODLY AND FOR SINNERS[These are the sinners whom God will
not hold GUILTLESS.](4) d

Remember the sabbath day, TO KEEP IT HOLY . Six days
shalt thou labour, and do all thy work: But the seventh day is thesabbath of the LORD thy God: in it thou shalt not do any work,
thou, nor thy son, nor thy daughter, thy manservant, nor thy
maidservant, nor thy cattle, nor thy stranger that is within thy
gates: For in six days the LORD made heaven and earth, thesea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and HALLOWED it.

FOR UNHOLY AND PROFANE(5) h Honour thy FATHER and thy MOTHER: that thy days

FOR MURDERERS OF FATHERS AND

may be long upon the land which the LORD thy God giveth thee.

MURDERERS OF MOTHERS(6) w Thou shalt not KILL.

FOR MANSLAYERS(7) z Thou shalt not commit ADULTERY.

FOR WHOREMONGERS, FOR THEM THATDEFILE THEMSELVES WITH MANKIND,(8) j Thou shalt not STEAL.

FOR MENSTEALERS(9) f Thou shalt not bear FALSE WITNESS against thy

FOR LIARS , FOR PERJURED PERSONS

neighbour.

(10) y Thou shalt not covet thy neighbour's house, thou shalt
not covet thy neighbour's wife, nor his man- servant, nor his
maidservant, nor his ox, nor his ass, nor any thing that is thyneighbour's.

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AND IF THERE BE ANY OTHER THING
THAT IS CONTRARY TO SOUND
DOCTRINE ;[Teachings on this commandment are
distributed throughout 1 Timothy.]k
SPOKE 11 – KAPH:
1 KINGS, MICAH, 2 TIMOTHY The Throne of Glory
And Solomon stood before the altar of the LORD in
the presence of all the congregation of Israel, andspread forth his hands (kaph) toward heaven:And he said, LORD God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all theirheart.
1 Kings 8:22f (Spoke 11, Cycle 1)

The name of the Eleventh Letter denotes the palm or hollow of the hand. The Lord established its name in one of
His Alphabetic Verses:
 She stretcheth out her hand (kaph) to the poor; yea, shereacheth forth her hands to the needy.

AV Prov 31:20

This exhibits Kaph as the symbol of the Open/Giving handextended to the poor. It contrasts with Yod as the symbolof the Active/Grasping Hand (pg 233). Kaph also represents receiving, as when we hold our hands open to God
and pray for His blessings like Solomon did when he lifted
the name of the Eleventh Letter (his palms) unto the Lord.

k Kaph KeyWords¹K' Kaph: 11 LetterthPalm of Hand,¹K; Kaph:Spoon, Sole of FootySeKi Kissey: Throne
dwObK] Kavod: Glory÷Wk Kun: Establish

There is a strong link between the verses above; theyboth use the verb parash, translated as "spread forth" in
1 Kings 8:22 and "stretcheth" in AV Proverbs 31:20.
Kaph also denotes a spoon (1 Kings 7:50), since it issimilar to the palm of a hand, and the sole of the foot as
when the Lord put David's enemies "under the soles(kaph) of his feet" (1 Kings 5:3). Kaph is one of the five
Letters that takes an alternate form – û – when written at
the end of a word.

Solomon Praying (Bonito, 1750)

Solomon spoke his prayer at the dedication of the
Temple he built after being established (kun) as King
upon the throne (kissey) of Israel. This fulfilled thepromise God had made to his father David:
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hastmade before me: I have hallowed this house, which thou hast built, to put my name there for
ever; and mine eyes and mine heart shall be there perpetually. And if thou wilt walk before
me, as David thy father walked, in integrity of heart, and in uprightness, to do according to allthat I have commanded thee, and wilt keep my statutes and my judgments: Then I will establish (kun) the throne (kissey) of thy kingdom upon Israel for ever, as I promised to David thy
father, saying, There shall not fail thee a man upon the throne (kissey) of Israel.
1 Kings 9:3ff (Spoke 11, Cycle 1)

This is the climax of the entire historical sequence we have traced all the way from the First
Spoke. The KeyWord kissey (throne) distinguishes the Eleventh Book from all others. The
graph displays its distribution in the Twelve Old Testament History Books. Obviously, itneeds no explanation. First Kings is the Book that established the typology of Christ as our
incomparable King sitting on the Throne of His Glory. This then links to a third KeyWord
that came to prominence at the dedication of the Temple when God revealed His presenceby filling it with a cloud of glory:
And it came to pass, when the priests werecome out of the holy place, that the cloud
filled the house of the LORD, So that thepriests could not stand to minister because of
the cloud: for the glory (kavod) of the LORD
had filled the house of the LORD.
1 Kings 8:10f (Spoke 11, Cycle 1)

This verse exemplifies one of the most significant Kaph KeyWords:
 They shall speak of the glory (kavod) of
thy kingdom, and talk of thy power.
AV Ps 145:11

And speak they did! The fame of Solomon's Kingdom spread far and wide:
And there came of all people to hear the wisdom of Solomon, from all kings of the earth,which had heard of his wisdom.
1 Kings 4:34 (Spoke 11, Cycle 1)

Most notable amongst his visitors was the Queen of Sheba. She simply could not believe thestories that were being told of Solomon's Kingdom, so she came to check it out for herself:
And she said to the king, It was a true report that I heard in mine own land of thy acts andof thy wisdom. Howbeit I believed not the words, until I came, and mine eyes had seen it: and,behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I
heard. Happy are thy men, happy are these thy servants, which stand continually before thee,and that hear thy wisdom. Blessed be the LORD thy God, which delighted in thee, to set theeon the throne (kissey) of Israel: because the LORD loved Israel for ever, therefore made hethee king, to do judgment and justice.
1 Kings 10:6ff (Spoke 11, Cycle 1)

Solomon's wisdom and glory are truly proverbial; Jesus mentioned both. 135 Rabbi Munk gave
his Jewish insight into Kaph in terms of the Mem KeyWord malkuth (kingdom, pg 266): 136
On one side Lamed is flanked by the k which alludes to the dwObk;h' aseKi, God's Throne of
Glory, while on its other side stands m, the Attribute of tWkl]m', God's Kingship. Together,
these three Letters spell Jl,m,, King.

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Spoke 11 – Kaph: 1 Kings, Micah, 2 Timothy

 1 Kings: Who is a King like unto Solomon?
And God said unto him, Because thou hast asked
this thing, and hast not asked for thyself long life;
neither hast asked riches for thyself, nor hast asked
the life of thine enemies; but hast asked for thyself
understanding to discern judgment; Behold, I havedone according to thy words: lo, I have given thee awise and an understanding heart; so that there wasnone like thee (kamoka) before thee, neither after
thee shall any arise like unto thee (kamoka). And I
have also given thee that which thou hast not asked,
both riches, and honour (kavod): so that there shallnot be any among the kings like unto thee (kamoka)
all thy days.
1 Kings 3:11ff (Spoke 11, Cycle 1)

K Kaph KeyWords
Prefix: Like, As,
K KaphAccording to
AFTER thy
òd]s]j'K] K'hasd'ka:
lovingkindness
Like what?
hM;K' Kammah?:
How many? How much?

òwOmK; Kamoka: Like you

God spoke these words to Solomon after he had asked for wisdom. The three highlighted
occurrences of kamoka (like thee) are based on the role of Kaph in Hebrew grammar. As aprefix, Kaph signifies such ideas as like, according to, as, after the manner of, and soforth (pg 113). It is the sign of similarity. God displayed its role in one Alphabetic Verse: Quicken me AFTER thy lovingkindness (k'has-ûd'ka); so shall I keep the testimony of thy mouth.
AV Ps 119.88

Kaph Suffix:
Open/Giving Hand

As a prefix to the interrogative mah (what?), it
forms the question "like what?" or "how many?":

Second Person
Possessive (Yours)

 How many (kammah) are the days of thy servant?
when wilt thou execute judgment on them thatpersecute me?
AV Ps 119:84

òj'Tep]m'
Maphte-achkah (THY Key)The Kaph Prefix combines with the Kaph Suffix (sign of you or yours) to form kamoka,
meaning like you. This is the word that God spoke three times to Solomon in the passage
above. Its frequency is greatly maximized in 1 Kings where it appears six times, as opposed
to twice or less in any other of the 12 Old Testament History Books. It is particularly striking
that God's words to Solomon are unique to
1 Kings; kamoka is not used in the parallelverse in 2 Chronicles 1:12 (see pg 274 forother examples). This is why the peak isrestricted to Spoke 11. Solomon's prayer atthe dedication of the Temple gives anothervery significant occurrence of kamoka:
And he said, LORD God of Israel, there is
no God like thee (kamoka), in heaven
above, or on earth beneath, who keepest
covenant and mercy with thy servants thatwalk before thee with all their heart.
1 Kings 8:23 (Spoke 11, Cycle 1)

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
After receiving Divine Wisdom, Solomon knew the only reason he would be a king unlike anyother was because he had been blessed by the one True God who is unlike any other. All
now who receive His Word are likewise blessed, since we have received a Divine Book
unlike anything seen in the history of the world.

 Wings of Glory covering the Ark of the Covenant
And within the oracle he made two cherubim of olive
tree, each ten cubits high. And five cubits was the one
wing of the cherub, and five cubits the other wing of
the cherub: from the uttermost part of the one wing
unto the uttermost part of the other were ten cubits. ...
And he set the cherubim within the inner house: andthey stretched forth (parash) the wings of the cherubim, so that the wing of the one touched the one wall,and the wing of the other cherub touched the otherwall; and their wings touched one another in the midstof the house.
1 Kings 6:23ff (Spoke 11, Cycle 1)

The two cherubim described in this passage wereabout fifteen feet tall and stood on either side of the
Ark of the Covenant. They reiterated the design of thecherubim atop the Ark on the Mercy Seat (Kapporet)that God had revealed to Moses on the mount. The
New Testament calls them cherubim of glory because
God's glory (kavod) would appear between them when
He spoke with Moses. 137 It functioned as the Throne(Kissey) of God in the heart of His Temple.
The convergence of Kaph KeyWords relating to theideas of glory, crown, and covering in the descriptionof the Holy of Holies is simply overwhelming. It all begins with Kaph as the symbol of the palm of the handwith which we cover things. This extends to the covering wings (kanaph) characteristic of the cherubim who
declared " Holy, holy, holy, is the LORD of hosts: thewhole earth is full of his glory (kavod)" (Isa 6:3). And
what is the glory of God if not the work of atonement(kaphar) His Son wrought on the Cross? This is represented by the covering of the Ark call the Mercy Seat
(Kapporet). The relation between wings and covering
is evident in Ezekiel's vision of God's glory (vss 1:23ff):

K Kaph KeyWords¹K; Kaph: Palm of Hand
rp'K; Kaphar: Cover, Atone
tr,PoK' Kapporet: Mercy Seat
¹n:K; Kanaph: Cover, Wing
hs;K; Kasah: Cover Over
dwObK; Kavod: GlorybWrk] Cherub (pl. cherubim)
rt,K, Keter: Crown
Chapiter,
tr,t,Ko Koteret:
Capital of a column

rwOTp]K' Kaphtor: ChapiterAnd under the firmament were their wings straight, the one toward the other: every one had
two, which covered (kasah) on this side, and every one had two, which covered (kasah) onthat side, their bodies. ... And there was a voice from the firmament that was over their heads,
when they stood, and had let down their wings. And above the firmament that was over theirheads was the likeness of a throne (kissey), as the appearance of a sapphire stone: ...

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Spoke 11 – Kaph: 1 Kings, Micah, 2 Timothy Micah: Who is a God like unto Thee?
Who is a God like unto thee (kamoka), that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.
Micah 7:18 (Spoke 11, Cycle 2)With a glorious perfection unlike anything seen in any book outside the Bible, the Lord restricted the use of kamoka to a single
verse within the Minor Prophets. He placed this Kaph KeyWord
nowhere in those Twelve Books but Micah 7:18 on Spoke 11,
and so caused it to align with the peak found in 1 Kings. Furthermore, the Prophet Micah used kamoka in exactly the same
way as Solomon when he spread forth his hands (kaph) towards heaven and prayed:

Micaiah (WhyÒk;ymi)
Who is like the Lord?

WhyÒ

k;

ymi

Yahu
The LordKa(is) likeMi
Who?

LORD God of Israel, there is no God like thee (kamoka), in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all theirheart:
1 Kings 8:23 (Spoke 11, Cycle 1)

Yet more striking is the fact that Micah's question is based on the meaning of his own name:"who is like the Lord (Yah)?". It is an abbreviation of his full name Micaiah (Jer 26:18) 138
which also is the name of a prophet that God sent against Ahab, the wicked King of Israel,
about 150 years earlier. God marked the connection between these two prophets in the moststartling and unmistakable way: the last words of Micaiah are letter-for-letter identical to
the first words of Micah, and they appear no where in the Bible but in the mouth of Micaiah
and the Book of Micah! We have therefore a most spectacular link between the first two
Books on Spoke 11. It is not a KeyLink only because Micaiah's final words are also recorded
in a parallel passage of 2 Chronicles: 139

Spoke 11 Thematic Link
Unique Hebrew Phrase:µL;Ku µYMi[' W[m]vi (Shimu Ammim, Kullam!)

1 Kings 22:28 (Spoke 11, Cycle 1)

Micah 1:2 (Spoke 11, Cycle 2)

Last Words of MicaiahFirst Words of Micah

And Micaiah said, If thou return at all in peace,the LORD hath not spoken by me. And he said,
Hearken, O people, every one of you.

Hear, all ye people; hearken, O earth, and allthat therein is: and let the Lord GOD be witness
against you, the Lord from his holy temple.

This link opens the door to a host of correlated themes interwoven in the first two Books on
Spoke 11. When Micaiah prophesied against Ahab he said he had seen the Lord "sitting on
His Throne (Kissey)" (1 Kings 22:19), just as Micah opens with the Lord witnessing fromHis Holy Temple. Most commentaries refer the reader to Psalm 11 in this regard:
The LORD is in his holy temple, the LORD’S throne (kissey) is in heaven: his eyes behold,his eyelids try (test), the children of men.
Psalm 11:4

Here God's eyes "behold" the children of men, just as He is a "witness" in Micah.
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Micaiah prophesied Ahab's death immediately before he died in battle against the Syrians
and "the dogs licked up his blood ... according unto the word of the LORD which he spake"(1 Kings 22:38). And what was that word the Lord had spoken against Ahab? Why did God
decree that he should die such an ignoble death? The answer to this question leads directly
into the full supernatural integration of the first two Books on Spoke 11.

 Ahab and the Vineyard of Naboth (1 Kings

Micah)For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk intheir counsels; that I should make thee a desolation, and the inhabitants thereof an hissing:
therefore ye shall bear the reproach of my people.
Micah 6:16 (Spoke 11, Cycle 2)

Micah is the only Book of the Minor Prophets thatmentions either Omri or his son Ahab. Likewise,
these two wicked Kings of Israel appear together
elsewhere only on Spoke 11 in 1 Kings:
And Ahab the son of Omri did evil in the sight of the
LORD above all that were before him. And it cameto pass, as if it had been a light thing for him to walkin the sins of Jeroboam the son of Nebat, that hetook to wife Jezebel the daughter of Ethbaal king ofthe Zidonians, and went and served Baal, and worshipped him.
1 Kings 16:30ff (Spoke 11, Cycle 1)

Spoke 11 KeyLinks
1 Kings

Micah

Cycle 1

Cycle 2

Unique Elements

16:30

6:16

Omri and Ahab

21:20,25

6:16

The Works of Ahab

21:20

2:1

"work evil"

Omri and Ahab were profoundly wicked men. They were both remembered as having done
evil "above all that went before them." Ahab was a Baal worshipper and self-declared enemy
of Elijah, one God's greatest prophets:
And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have foundthee: because thou hast sold thyself to work evil in the sight of the LORD.
1 Kings 21:20

This is one of only three verses in the KJV that speak of the "works of Ahab," as listed in the
KeyLink table. 140 We find the third KeyLink by searching the KJV for the phrase "work evil." Itappears in a verse set in the exact center of a primary thematic nexus of 1 Kings and Micah:
Woe to them that devise iniquity, and work evil upon their beds! when the morning is light,
they practice it, because it is in the power of their hand. And they covet fields, and takethem by violence; and houses, and take them away: so they oppress a man and his house,even a man and his heritage. Therefore thus saith the LORD; Behold, against this family do I
devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: forthis time is evil.
Micah 2:1ff (Spoke 11, Cycle 2)

Every highlighted word in this passage – selected by the KeyLink phrase "work evil" – has adirect parallel in the story of Ahab's murder of Naboth and theft of his vineyard (1 Kings 21).
Dog's licked the blood of his victim, so God decreed that he would suffer the same fate. Ahab
was utterly without excuse. He had seen God's power revealed when He sent fire down fromheaven. Micah spoke of men like him at the end of his prophetic recapitulation of his crime:
The women of my people have ye cast out from their pleasant houses; from their children
have ye taken away my glory (kavod) for ever.
Micah 2:9 (Spoke 11, Cycle 2)244

Spoke 11 – Kaph: 1 Kings, Micah, 2 Timothy

Ahab's Murder of Naboth and Theft of His Vineyard
1 Kings 21 (Spoke 11, Cycle 1)

Micah 2 (Spoke 11, Cycle 2)

2 And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it isnear unto my house... they covet fields ...

3 And Naboth said to Ahab, The LORD forbid it me, that I
should give the inheritance of my fathers unto thee.

... they oppress a man and his
house, even a man andhis heritage ...

4 And Ahab came into his house heavy and displeased
because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed,
and turned away his face, and would eat no bread.

Woe to them that devise iniquity,
and work evil upon their beds!

7 And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let
thine heart be merry: I will give thee the vineyard of
Naboth the Jezreelite.

... because it is in the power of
their hand ...

9 And she wrote in the Letters, saying, Proclaim a fast,and set Naboth on high among the people: And set twomen, sons of Belial, before him, to bear witness
against him, saying, Thou didst blaspheme God and theking. And then carry him out, and stone him, that he may
die.

... that devise iniquity ...

15 And it came to pass, when Jezebel heard that Naboth
was stoned, and was dead, that Jezebel said to Ahab,
Arise, take possession of the vineyard of Naboth theJezreelite, which he refused to give thee for money: for
Naboth is not alive, but dead.

... they covet fields, and takethem by violence ...

17 And the word of the LORD came to Elijah the Tishbite,saying, Arise, go down to meet Ahab king of Israel, whichis in Samaria: behold, he is in the vineyard of Naboth,whither he is gone down to possess it. And thou shalt
speak unto him, saying, Thus saith the LORD, Hast thoukilled, and also taken possession? And thou shalt speak
unto him, saying, Thus saith the LORD, In the place where
dogs licked the blood of Naboth shall dogs lick thy blood,even thine. And Ahab said to Elijah, Hast thou found me, O
mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the
LORD.

245

Woe to them that devise iniquity
and work evil upon their beds!

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 2 Timothy: The Crown of Righteousness
For I am now ready to be offered, and the time of my departure is at hand. I have fought agood fight, I have finished my course, I have kept the faith: Henceforth there is laid up forme a crown of righteousness, which the Lord, the righteous judge, shall give me at that day:and not to me only, but unto all them also that love his appearing.
2 Timothy 4:6f (Spoke 11, Cycle 3)

It is generally believed that 2 Timothy was the last Epistle
written by the great Apostle Paul. It reads like his last will
and testament. He expressed a complete awareness that thetime of his departure [death] was at hand. He rejoiced that
he had finished (kalah) the course the Lord had set before
him. This KeyWord is derived from kol (all, the whole) thatis symmetrically intertwined with Aleph Tav (pg 89). God
used both of these KeyWords in His Alphabetic Verses:
 All (Kol) thy commandments are faithful: they persecute me
wrongfully; help thou me.

K Kaph KeyWords
rt,K, Keter: Crown
lK; Kol: All, The Wholehl;K;

AV Ps 119:86

Kalah: Finished,Complete, Done,
Accomplished The LORD hath accomplished (kalah) his fury; he hath poured out his fierce anger, and hathkindled a fire in Zion, and it hath devoured the foundations thereof.

AV Lam 4:11

 My soul fainteth (kalah) for thy salvation: but I hope in thy word.

AV Ps 119:81

 Mine eyes do fail (kalah) with tears, my bowels are troubled ...

AV Lam 2:11

When applied to personal strength, kalah often means to faint or fail, as we say in English"I am finished" and "It's the end of me." But Paul knew it was only the end of his life in thissin-stained world and that he would soon receive a crown (keter) of righteousness andstand in the eternal glory (kavod) of Christ (2 Tim 2:10).

 ALL Scripture is given by Inspiration of God
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.
2 Timothy 3:16f (Spoke 11, Cycle 3)

The KeyWord kol (all) finds one of its greatest applications here in
the defining verse of Biblical Inspiration. Just as its corresponding Alphabetic Verse declares that all the Lord's commandments arefaithful, so it is here on Spoke 11 that all Scripture is declared to be
Godbreathed. We also have an interesting overtone from one of themost famous verses of 2 Timothy:
Study to shew thyself approved unto God, a workman that needeth not
to be ashamed, rightly dividing the word of truth.
2 Timothy 2:15 (Spoke 11, Cycle 3)

The bilateral symmetry of the Wheel divides between the Letters Aleph Tav at the top andKaph Lamed at the bottom. These diametrically opposed Letters spell et-kol (everything, pg89), so we see the Capstone Signature (AW/ta) rightly dividing the whole Word of Truth.
246

l
SPOKE 12 – LAMED:
2 KINGS, NAHUM, TITUS
 Christ Our Master and Teacher
Holding fast the faithful word as he hath beentaught, that he may be able by sound doctrine
both to exhort and to convince the gainsayers.
For there are many unruly and vain talkers and deceivers, specially they of the circumcision: Whose mouths must be stopped, who subvert
whole houses, teaching things which they ought not, for filthy lucre's sake.
Titus 1:9ff (Spoke 12, Cycle 3)

The Twelfth Letter repreLamed KeyWords
sents the rod of the teacher.
It is the "pointer" Letter which
Lamed: 12th Letter
is why its taller than the others. Its ancient form ––Lamad: Teach, Learn,
pictured a shepherd's staff,
Point, Prick, Goadox goad, or pointer. It is stillseen in the Latin L and as
Lamed Prefix: To, For
the rod in the classic image
Towards, According toof the Good Shepherd. As averb, lamad means both toL'olam: FOR everteach and to learn. It is theroot of Talmud, the name of
L'dor vador: UNTO all
the compendium of Jewish learning and tradigenerations
tion. And just as the role of the teacher is to
L'mishpateka: ACCORDpoint to the truth, so the Lamed Prefix indicates
ING TO thine ordinancessuch prepositions as to, for, towards, and according to in Hebrew grammar (pg 111). This is how God used it in most of the Alphabetic
Verses, such as the three consecutive verses that begin the Lamed section of Psalm 119:

l
dm,l;

dm;l;

l

µl;wO[l]rdow: rdol]

òf,P;v]mil] FOR ever (L'olam), O LORD, thy word is settled in heaven.

AV Ps 119:89

 Thy faithfulness is UNTO all generations (L'dor vador): thou hast established the earth, and it
abideth.

AV Ps 119:90

 They continue this day ACCORDING TO thine ordinances (L'mishpateka): for all are thy servants.

AV Ps 119:91

Besides demonstrating the role of Lamed in Hebrew grammar, all three of these verses em247

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
phasize its symbolic meaning as the Faithful Rod of the Supreme Ruler by which all things
are settled and established so that they remain, abide, and continue. Jewish tradition
teaches that this is why Lamed stands tall in the center of the Mem KeyWord Jl,m, (melek,
king, pg 266), as explained by Rabbi Munk in the twelfth chapter of his book The Wisdom of
the Hebrew Alphabet titled "Lamed: The Symbol of Teaching and Purpose." It is particularly significant that Munk interwove his explanation of Lamed with the symbolic meanings ofKaph and Mem using exactly the same meanings that we have seen to be profoundly integrated with the structure of the Christian Bible [references added in square brackets]: 141
The l is a majestic Letter, towering above the other Letters from its position in the center ofthe Alphabet. Thus it symbolizes the King of Kings, the Supreme Ruler. On one side Lamed isflanked by the k which alludes to the dwObk;h' aseKi, God's Throne of Glory [Spoke 11, pg 239],
while on its other side stands m, the Attribute of tWkl]m', God's Kingship [Spoke 13, pg 266].

Together, these three Letters spell Jl,m,, King.

We have, therefore, a complete integration of the traditional rabbinic understanding of themeaning of all three of these Letters – Kaph, Lamed, Mem – with what we have discoveredfrom the Alphabetic Verses, and all of this is fully integrated with the geometric structure of
the Wheel in the most astounding ways. Furthermore, this integrates with the maximized distribution of the word Jl,m, (melek, king) on the first Cycle exactly on Spoke 12 (pg 104), corresponding to the Lamed at its center.
The Lamed Prefix combines with the Kaph Suffix (sign ofyou or yours, pg 113) to form the word lekha meaning to you
or for you. Likewise, the Lamed Prefix combines with the Yod
Suffix (sign of me or mine) to form the word li meaning to me
or for me. God used these words in three Alphabetic Verses:
 I am thine (Lekha ani), save me; for I have sought thy precepts.

AV Ps 119:94

 The wicked have waited for me (li qivu) to destroy me: but I
will consider thy testimonies.

AV Ps 119:95

The phrase "I am thine" uses the Aleph KeyWord ani (I, pg
125) and literally reads "To thee I am." The word order of thesecond verse was also changed in translation; the actual Hebrew begins with Li qivu (For me they have waited). God useda similar word in AV Psalm 34:

l Lamed KeyWords
Prefix: To,l LamedFor, According to
To Thee,òl] Lekha:
Thine

yli Li: To Me, Mine
Wkl] Lekhu: Come ye
No, NotaOl Lo:(Negative Particle)

 Come ye (Lekhu) children, hearken unto me: I will teach you the fear of the LORD. AV Ps 34:11
This verse is particularly rich. It contains three fundamental Lamed KeyWords, including thename of the Twelfth Letter:µk,d]M,l'a}hwhyta'r]yI

yli

W[m]vi µynIb;

Wkl]

alammedkem

YHVH

yirath

li

shimu

banim

Lekhu

I will teach you

the LORD

the fear of

unto mehearkenchildrenCome ye248

Spoke 12 – Lamed: 2 Kings, Nahum, Titus
This verse exemplifies much of what we have learned on other Spokes. The word lekhu isthe plural imperative of the Hey KeyWord halak (walk, pg 194). It means both to come andto go, the latter being how it is used twice in the opening passage of 2 Kings below (pg 251).
The word li (to me) shows how Lamed combines with the Yod Suffix (sign of me or mine, pg114). The word translated as "I will teach you" exemplifies both the verb lamad and the
Aleph Prefix as the sign of "I will" (pg 125), and banim is the plural of the Bet KeyWord ben(son, pg 136). Its message closely echoes the call of Christ unto each of us (Mat 11:28ff):
Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yokeupon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto yoursouls. For my yoke is easy, and my burden is light.

The idea of learning involves both positive and negative commandments, the latter being
expressed by the fundamental Lamed KeyWord aOl (lo) which means no or not. It is called
the negative particle and is used in every "thou shalt not" found in the Ten Commandments.
In this word, Aleph ( a) functions pretty much as a place holder for the vowel so its meaning
as "no" comes primarily from the elemental force of Lamed ( l ) as the sign of the rod of theteacher. God used this word in three Alphabetic Verses (Lam 1:12, 4:12, Prov 31:21).
This is the essence of the Twelfth Letter. It represents teaching and learning. It is therod of the teacher that points his disciples towards truth and away from error. The miracleof God is that its symbolic meaning coheres precisely with its grammatical function as thesign of the prepositions "to," "for" and so forth. This is the supernatural self-reflective integrity that unites the Hebrew Language with its Alphabet. The Twenty-Two Letters carry their
distinct and unique meanings into the words that they form. Yet there is more! God used thesymbolic meaning of Lamed as an absolutely unmistakable marker to identify a singular
event in the biography of His Son, the greatest Teacher ever to live...

 The Teacher of Teachers, Jesus at Age 12
And when he was twelve years old, they went up to Jerusalem after the custom of the feast.
And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem ... And it came to pass, that after three days they found him in the temple, sitting in the
midst of the doctors (teachers), both hearing them, and asking them questions. And all thatheard him were astonished at his understanding and answers.
Luke 2:24ff

The perfect and precise correspondence of this specific numerical detail in the life of Christ with thesymbolic meaning of the Twelfth Letter never ceases
to amaze me. This is the only childhood event of
Christ that Scripture records; its significance can not
be over stated. God marked it with the Number 12 toshow that the Life of Christ – the Alpha and Omega,
the Living Word of God – fully exemplifies the meaning of Lamed, the Teaching Letter! The word translated as "teacher" in Luke 2:23 above – didaskalos– is the root of the English word didactic which re249

Christ in the Temple (Hofmann 1880)

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
fers to something "designed for teaching." It is used as a title of Christ forty times in the NT,
always translated as "Master" in the KJV. Note that Hoffman caught the essence of Lamedwhen he portrayed Christ pointing to the written word as He taught the elders in the Temple.

 Rabbi Jesus and His Twelve Talmidim (Disciples)
And it came to pass in those days, that he went out into a mountain to pray, and continued allnight in prayer to God. And when it was day, he called unto him his disciples: and of them hechose twelve, whom also he named apostles;
The Calling of the Twelve (Luke 6:12f)

By definition, a teacher requires a disciple just as a
Hebrew
Greek
disciple requires a teacher. They always come inpairs. In Greek, the paired words are Didaskalos
didaskavlo"(Master) and Mathetes (Disciple), the latter being
Masterconsistently used throughout the Gospels to deDidaskalos
Rabbi
scribe the Twelve Disciples. In Hebrew, the pair is
Rabbi and Talmid, the latter being based, of
maqhthv"
Disciplecourse, on the verb lamad, the root of the name of
MathetesTalmidthe Twelfth Letter. The plural form – Talmidim – isused throughout Hebrew versions of the New Testament to describe the Twelve Disciples.
Likewise, Rabbi is the Hebrew equivalent of Didaskalos (Teacher). The Lord used thesewords in parallel when He said "But be not ye called Rabbi: for one is your Master (Didaskalos), even Christ; and all ye are brethren" (Mat 23:8). The same parallelism is found inJohn 1:38, where the equivalence of the Hebrew and Greek words is made explicit:

yBir'

dymil]t'

And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, andsaw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is
to say, being interpreted, Master (Didaskalos),) where dwellest thou? He saith unto them,Come and see.

As exemplified by Elijah and Elisha in 2 Kings below, the idea of following defines the Master/Disciple relationship. We have now a second primary link between the Biblical use of the
Number 12 and the symbolic meaning of the Twelfth Letter. Just as this number marks theage of Christ when He taught the teachers in the Temple, so it also marks the group blessed
to receive the special benefits of His personal Teachings, His Twelve Talmidim (Disciples).
We have a perfect and complete integration of the Biblical use of the Number 12 with themeaning of the Twelfth Letter as understood by the ancient rabbinical tradition and taught by
God in the Alphabetic Verses.
The pattern of the Twelve Disciples originated with theLamed KeyWords
Twelve Tribes which were represented by Twelve Loaves
called shewbread, literally "bread of the face (presence)"
Lechem: Bread(lechem panim, pg 313). This number and its multiples
mark all who are Disciples of God, such as the 144,000
L'Chayim: To Life!
(= 12 x 12000) sealed with the His Seal, the 24 (= 2 x 12)
Elders before the Throne, and the City of the Redeemed, the New Jerusalem, with its Twelve
Gates having the names of the Twelve Tribes and its Twelve Foundations having the namesof the Twelve Apostles. Such examples could be greatly extended.

lµj,l,µyYIj'l]250

Spoke 12 – Lamed: 2 Kings, Nahum, Titus
Not surprisingly, the Number 12 also plays an extremely significant role in the structure of
Scripture which truly is the "bread from heaven" that feeds us with the full counsel of God.
The seven canonical divisions each contain 5, 12, or 22 Books (pg 32). Christ joined the firsttwo of these structural numbers and linked them with the "bread from heaven" when He fed
the five thousand with five loaves, leaving twelve baskets remaining (John 6:10ff). Immediately after this miracle, He compared and contrasted Himself with manna, the "bread fromheaven" that God fed the Jews in the wilderness to teach them that "man doth not live by
bread only, but by every word that proceedeth out of the mouth of the LORD" (Deut 8:3).
The text therefore simultaneously links the "bread from heaven" with both the Living Word
(Christ) and the Written Word (Scripture). This is but one example of the many analogies between Christ and the Bible. Both are an incarnation of the Word of God, one of ink and paper, the other of human flesh, and both are animated by God's Spirit. Each is, in its own way,"bread from heaven" that feeds Christ's Talmidim with His Wisdom, Truth, and very Life.

 2 Kings: Elijah and Elisha (Rabbi and Talmid)
And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that
Elijah went with Elisha from Gilgal. And Elijah said unto Elisha, Tarry here, I pray thee; forthe LORD hath sent me to Bethel. And Elisha said unto him, As the LORD liveth, and as
thy soul liveth, I will not leave thee.
2 Kings 2:1f (Spoke 12, Cycle 1)

The Twelfth Book interweaves two themes. It continues the history of the breakdown of theDavidic Kingdom after its division in 1 Kings 12 into the northern Kingdom of Israel (tentribes) and the southern Kingdom of Judah (two tribes). It records their history up to the Assyrian captivity of Israel (2 Kings 17) and the later Babylonian captivity of Judah (2 Kings
24). Entwined throughout the first ten chapters, set in the Northern Kingdom, we find thestory of the final works of the Prophet Elijah, his ascension into heaven in a chariot of fire,
and the many miracles of his disciple (talmid) Elisha after he had received the mantle ofhis master. Their relation is a classic example of a Rabbi and his Talmid. It began when
Elijah chose Elisha as his disciple by casting his "mantle" upon him (1 Kings 19:19ff):
So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve
yoke of oxen before him, and he with the twelfth: and Elijah passed by him, and cast his
mantle upon him. And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kissmy father and my mother, and then I will follow thee. And he said unto him, Go back again:
for what have I done to thee? And he returned back from him, and took a yoke of oxen, andslew them, and boiled their flesh with the instruments of the oxen, and gave unto the people,
and they did eat. Then he arose, and went after Elijah, and ministered unto him.

The idea of following defines the Master/Disciple relationship. Jesus typically called his disciples by saying "Follow me." Elisha's devotion to his master is strongly emphasized in the
triple repetition of his of vow, "As the LORD liveth, and as thy soul liveth, I will not leavethee" (2 Kings 2:2, 4, 6). A. M. Hodgkin explained the relation between Elijah and Elisha in
his review of every Book of the Bible called Christ in All the Scriptures: 142
The blessing that Elisha craved in asking for a double portion of the spirit of his master, when
Elijah was about to be taken from him [2 Kings 2:9], was not to be twice as great, but to havethe portion of the first-born son. The first-born son inherited a double portion of his father's
property, twice as much as each of the other sons. Elisha asked to have the prophetic office,251

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
and with it the power of the Sprit to enable him to fulfill it. In this last scene we sometimes almost wonder whether we are in the Old Testament or the New. We have an ascending master, a waiting disciple, a descending power. "Ye shall receive power, after that the Holy
Ghost is come upon you: ye shall be witnesses unto Me."Paul's Pastoral Epistles to Timothy and Titus, both of whom he addressed as "my own son"
(1 Tim 1:2, Titus 1:4), exemplify the relation of the disciple as the "son" of his teacher. The
same thing is seen when Elisha cried "My father, my father!" as he watched Elijah ascend
into heaven in a chariot of fire (2 Kings 2:12). As he went up, Elijah's mantle literally fell to
Elijah who then carried on his master's prophetic ministry, and did even greater miracles. He
also was affiliated with various schools of the prophets (2 Kings 2:3, 5, 7, 12, 15).

 Go and Enquire (Alphabetic Link)
Then Moab rebelled against Israel after the death of Ahab. And Ahaziah fell down through alattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, andsaid unto them, Go (Lekhu), enquire of Baalzebub the god of Ekron whether I shall recover ofthis disease. But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet themessengers of the king of Samaria, and say unto them, Is it not because there is not a God in
Israel, that ye go to enquire of Baalzebub the god of Ekron? Now therefore thus saith the
LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely
die. And Elijah departed. And when the messengers turned back unto him, he said unto them,
Why are ye now turned back? And they said unto him, There came a man up to meet us, andsaid unto us, Go (lekhu), turn again unto the king that sent you, and say unto him, Thus saith
the LORD, Is it not because there is not a God in Israel, that thou sendest to enquire of Baalzebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art
gone up, but shalt surely die.
2 Kings 1:1ff (Spoke 12, Cycle 1)

God's gift of modern technology has enabled
us to effortlessly enquire into the patterns He
established in His Word. Every occurrence ofthe KeyWords used in the Alphabetic Verses
can be displayed with the simple click of amouse. The results never cease to amaze
me. In precise analogy with the Lamed verseof AV Psalm 34 discussed above (pg 248),
the Twelfth Book opens with two occurrencesof the KeyWord lekhu. A similar phenomenon is seen on many Spokes, as for example
with the first words of Christ in Matthew (pg323). The graph shows the distribution of
lekhu in the Twelve Old Testament History
Books. The peak corresponds to 2 Kings which uses lekhu in seven verses besides the two
mentioned above (vss 6:2, 6:13, 6:19, 7:4, 7:9, 7:14, 22:13). It is important to note that this is
the distribution of the exact form of the word as written in the Lamed verse of AV Psalm 34.
This graph should be compared with the distribution of the Tet KeyWord tov which is maximized in 1 Samuel on Spoke 9 (pg 221). Together, they exemplify how the specific words
God used in these Books track with the KeyWords He placed in the Alphabetic Verses.
252

Spoke 12 – Lamed: 2 Kings, Nahum, Titus

 Teaching the Fear of the Lord (Alphabetic KeyLink)
And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from
Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof. And so it was at
the beginning of their dwelling there, that they feared not the LORD: therefore the LORD
sent lions among them, which slew some of them. Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know
not the manner of the God of the land: therefore he hath sent lions among them, and, behold,they slay them, because they know not the manner of the God of the land. Then the king of
Assyria commanded, saying, Carry (holikhu) thither one of the priests whom ye brought fromthence; and let them go (v'yelekhu) and dwell there, and let him teach them the manner of
the God of the land. Then one of the priests whom they had carried away from Samaria cameand dwelt in Bethel, and taught them how they should fear the LORD.
2 Kings 17:24ff (Spoke 12, Cycle 1)

This passage records the Assyrian king's
Spoke 12 Alphabetic KeyLinkorder to repopulate Samaria with foreigners after he exiled the northern ten tribes ofTeaching the Fear of the Lord
Israel. It appears that God wanted some ofHis priests put back in the land, so He sent
Lamed (AV Ps 34:11)
2 Kings 17:28
lions (also the symbol of Assyria, see Nahum 2:11) to terrify the new inhabitants. This brings us to yet another mysterious wonder ofGod's Word. Searching the entire Bible for all verses containing the words "teach or "taught"
in conjunction with "fear the Lord" or "fear of the Lord" yields two and only two verses – theLamed verse of AV Psalm 34, "Come ye children, hearken unto me: I will teach you the fearof the LORD," and 2 Kings 17:28 quoted above, "Then one of the priests ... taught them thefear of the Lord." Note also that two forms of halak (to go), very similar to lekhu, are usedin the verse immediately preceding 2 Kings
2 Kings 17:27
Av Ps 34:11
17:28. The common Letters are printed boldin the table. This should be compared withthe similar but distinct Spoke 9 Alphabetic
KeyLink called Teaching the Good and theholikhuv'yelekhu
lekhu
Upright Way (pg 222) to see how precisely
carry(there)
and
let
them
go
come
ye
the order and content of the Books follow
the alphabetic sequence.

Wkyliho

Wkl]yewÒ

Wkl]

 Nahum: The Rod of Comfort and Wrath
The burden of Nineveh. The book of the vision of Nahum the Elkoshite. God is jealous, andthe LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeanceon his adversaries, and he reserveth wrath for his enemies. The LORD is slow to anger, andgreat in power, and will not at all acquit the wicked: the LORD hath his way in the whirlwind
and in the storm, and the clouds are the dust of his feet.
Nahum 1:1ff (Spoke 12, Cycle 2)

In his Etymological Dictionary of the Hebrew Language, Ernst Klein noted that the root meaning of the verb lamad was probably "to prick, sting, incite, goad." It is the root of the noundm;l]m' (malmad, ox-goad) formed with the Mem Prefix (Spoke 13, pg 265). This word ap253

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
pears once in Scripture, when Shamgar "slew of the Philistines six hundred men with an
ox goad (malmad)" (Judges 3:31). This reveals another aspect of the Shepherd's Rod – theprotection of His sheep from their enemies who would "eat them up," as it is written in themost famous of Psalms: "The LORD is my shepherd ... I will fear no evil, for thou art withme, thy rod and thy staff they comfort me."The Rod of our Divine Shepherd comforts us because
Nahum: 34th Book
it both leads us in the Way of God and protects us from
evil. God's passion for the people He loves knows no limit.
Nacham: To Comfort
Those subject to the rod of His wrath encounter a force
unlike anything in nature – the Wrath of Almighty God! It is
the display of this Divine Passion for His people that gives the believers such comfort. But
comfort for God's people necessarily implies a Divine discomfiture for their enemies. Here is
how Baker put it in his commentary on Nahum: 143

µWjn'
µj'n:

The God of vengeance is a threatening picture only to those who want to be their own gods
and rule the earth in their own ways, but to those who trust God [Nahum 1:7] it is a comfort
and an affirmation that he is truly sovereign.

Here Baker linked the content of Nahum with the meaning of its name, which is based on theverb nacham (to comfort). Here is how Ironside put it in his commentary on Nahum: 144
Nahum means consolation; and consolatory indeed are the precious words of cheer which
he was inspired to deliver in this first chapter. Vengeance belongs to God. To the Thessalonian saints Paul writes, "It is a righteous thing with God to recompense tribulation to them thattrouble you." He is ever watching over His people; and while He permits many things for there
discipline, He will never overlook an indignity done to His redeemed. "He reserveth wrath for
his enemies" (vs 2). Note this: the enemies of His people are His enemies. He makes theircause His own. Faith rests on this, and is thus saved much worry and anxiety. Nature would
be alarmed and excited, where faith is calm and quiet. Nature sees the Assyrian armies: faithlooks up to the God of battles. The entire 19th and 20th chapters of 2 Kings may be readwith profit in this connection, as they describe the actual scenes to which the first partof Nahum's prophecy refers.

This now brings us to the absolutely astounding supernatural link between 2 Kings and Nahum. Ironside had no idea of the geometric structure of the Wheel when he noted the obvious correlation between 2 Kings and Nahum any more than he did when he wrote about thecorrelation between the three post-exilic History Books and the three post-exilic Minor Prophets (pg 97). As it turns out, Ironside is but one of a great cloud of witnesses who have testified to the profound relation between these two Books on Spoke 12. We saw the same thingwith Stedman's links between 1 Samuel and Obadiah on Spoke 9 (pg 228). Such scholars,
writing decades or centuries before the revelation of the Wheel, give a powerful testimony tothe objective validity of the correlations amongst the Books aligned on its Spokes.
When I began my research on Nahum, I was completely ignorant of its historical setting.
A superficial reading left me wondering if there were any correlation with the other Books on
Spoke 12 at all. I had no idea that much of its prophecy was fulfilled in the Twelfth Book.
Imagine my surprise when I opened Adam Clarke's 1826 commentary on Nahum and found it
filled with links to 2 Kings! Further research confirmed and greatly amplified his observations.
The table below shows his notes on the beginning of Nahum, exactly as found in his book: 145
254

Spoke 12 – Lamed: 2 Kings, Nahum, Titus
Adam Clarke's references to 2 Kings in his Commentary on Nahum
Nahum (Spoke 12, Cycle 2)

2 Kings (Spoke 12, Cycle 1)

1:11 that imagineth evil against the LORD

Such were Pul, 2 Kings 15:10, Tiglath-pileser, 2 Kings 15:29;
Shalmaneser, 2 Kings 17:6; and Sennacherib, 2 Kings 18:17;
19:23.

1:11 a wicked counselor

Sennacherib and Rabshakeh

1:12 though they be many

Sennacherib invaded Judea with an army of nearly two hundred thousand men.

1:12 they shall be cut down!

The angel of the Lord (a suffocating wind) slew of them in one
night one hundred and eighty-five thousand 2 Kings 19:35.

1:13 Now will I break his yoke from off
theeThis refers to the tribute which the Jews were obliged to pay
to the Assyrians, 2 Kings 17:14.

1:14 Will make thy grave; for thou art vile

I think this is an address to the Assyrians, and especially to
Sennacherib. The text is no obscure intimation of the fact.
The house of his gods is to be his grave: and we know thatwhile he was worshipping in the house of his god Nisroch, his
two sons, Adrammelech and Sharezer, smote him there that
he died, 2 Kings 19:37.

The observations of Ironside (1909 AD) and Clarke (1826 AD) gave me plenty of clues to begin a study of the relation between 2 Kings and Nahum. Once again, I quickly found my self
standing in awe before the detailed perfection blazing from God's prophetic Word.

 Assyria, the Rod of God's Anger (2 Kings

Nahum)

And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into thehand of spoilers, until he had cast them out of his sight. For he rent Israel from the house ofDavid; and they made Jeroboam the son of Nebat king: and Jeroboam drove Israel fromfollowing the LORD, and made them sin a great sin. For the children of Israel walked in all
the sins of Jeroboam which he did; they departed not from them; Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carriedaway out of their own land to Assyria unto this day.
2 Kings 17:20ff (Spoke 12, Cycle 1)

This passage records God's final judgment on the Northern Kingdom of Israel when He used
Assyria as the rod of His anger to remove them from the land. Her kings were wicked fromthe start. When her first king Jeroboam ascended to power, he feared the people would form
an allegiance with the rival Kingdom of Judah because everyone had to go to the Temple inJerusalem to worship. So he foisted a false religion on Israel to keep them away from true
worship in God's Temple and "made two calves of gold, and said unto them, It is too muchfor you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of theland of Egypt" (1 Kings 12:28). He placed the idolatrous calves in his territory (Bethel andDan) and commanded his people to worship there, and further violated the law of the Lord by
making false priests "of the lowest of the people, which were not of the sons of Levi"(1 Kings 12:31). This was the "great sin" he put upon the people. Though it is true that hedrove them away from following the Lord, it would seem that the people themselves must already have been corrupt since any true believer would have rebelled against such an evil
255

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
ruler. His wickedness became the standard for all the kings of Israel that ruled after him, almost all whom are memorialized with an epithet like "He did that which was evil in the sightof the LORD: he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin" (1 Kings 15:34, 16:19, 22:52; 2 Kings 13:2, 13:11, 14:24, 15:9, 15:18, 15:24, 15:28).
It was this entrenched wickedness of Israel, listed in great detail in 2 Kings 17:7-18, thatbrought down the wrath of God in the form of the Assyrian captivity. And this is where the miraculous integration of 2 Kings, Nahum, and the Twelfth Letter really begins to shine. Assyria
is the one and only nation that God ever called "the rod of my anger" (Isa 10:5f):
O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will
send him against an hypocritical nation, and against the people of my wrath will I give him acharge, to take the spoil, and to take the prey, and to tread them down like the mire of thestreets.

God Himself declared that Assyria was the rod in His Hand that He used to punish hypocritical Israel. But Assyria did not know this. They were lifted up in pride and thought they
had accomplished their victory by their own power, saying "By the strength of my hand I havedone it, and by my wisdom" (Isa 10:13). This reveals how very quickly a nation can fall awayfrom the grace of God even after genuine repentance.
Nineveh was the capital of Assyria. It was the"great city" that had received the mercy of God andrepented "in sackcloth and ashes" at the preachingof Jonah. But by the time of Nahum, about 150 years
later, Assyria had utterly rebelled against the Lord,
like a dog returning to its vomit (2 Pet 2:22). Its complete destruction is the sole topic of Nahum's prophecy. Nineveh's third and final appearance in the Minor Prophets is in a single
verse of Zephaniah where its destruction is confirmed, "And he will stretch out his handagainst the north, and destroy Assyria; and will make Nineveh a desolation" (Zeph 2:13).
The appearance of Nineveh in three alternating Books of the Minor Prophets is one of themany symmetric sub-patterns found throughout Scripture. Henrietta Mears explained thespiritual fall of Nineveh after their repentance in her chapter on Nahum in her review of thewhole Bible called What the Bible is All About (the references to 2 Kings are hers): 146
No doubt the Ninevites were sincere then, but it did not last. They were again guilty of thevery sins of which they had repented. Nineveh, the glory of the Assyrians, had come to acomplete and deliberate defiance of the living God. They were not just backsliders! They
deliberately rejected the God they had accepted (2 Kings 18:25,30,35; 19:10-13).

The Assyrians thought they were invincible after defeating Israel and so felt confident to set
their sights on the Southern Kingdom of Judah. Rather than waste their strength and treasure in battle, Sennacherib, the King of Assyria, sent Rabshakeh as a messenger to secure
Judah's surrender. It is here they showed their "deliberate defiance of the living God":
Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying,
Hear the word of the great king, the king of Assyria: Thus saith the king, Let not Hezekiahdeceive you: for he shall not be able to deliver you out of his hand: Neither let Hezekiahmake you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not
be delivered into the hand of the king of Assyria.
2 Kings 18:28ff (Spoke 12, Cycle 1)

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Rabshakeh, like Jeroboam, tried to drive Judah from trusting in the Lord! This shocked King
Hezekiah who called that day "a day of trouble, and of rebuke, and blasphemy." He sent
word to Isaiah, asking him to pray, saying (2 Kings 19:2f):
It may be the LORD thy God will hear all the words of Rabshakeh, whom the king of Assyria
his master hath sent to reproach the living God; and will reprove the words which the
LORD thy God hath heard: wherefore lift up thy prayer for the remnant that are left.

God did indeed hear, and sent a "blast" against Sennacherib to draw his army away to another land. But Rabshakeh soon returned and reissued his reproach against the Lord. Again
supplications were made, and again the Lord heard and answered through Isaiah:
Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel,
That which thou hast prayed to me against Sennacherib king of Assyria I have heard. This is
the word that the LORD hath spoken concerning him; ... Whom hast thou reproached andblasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high?
even against the Holy One of Israel. By thy messengers thou hast reproached the Lord ...
2 Kings 19:20ff (Spoke 12, Cycle 1)

The King of Assyria and his messengers had set themselves
against God, and so God set Himself against them all, speaking
directly to them through His Prophet Nahum:
Behold, I am against thee, saith the LORD of hosts, and I willburn her chariots in the smoke, and the sword shall devour thy
young lions: and I will cut off thy prey from the earth, and thevoice of thy messengers shall no more be heard.
Nahum 2:13 (Spoke 12, Cycle 2)

Indeed, those messengers were never heard again, and the Assyrian army was destroyed that very night by one of the mostpowerful acts of God recorded in Scripture:
And it came to pass that night, that the angel of the LORD went
Destruction of the Assyrianout, and smote in the camp of the Assyrians an hundred fourArmy ( Gustave Dore)score and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and wentand returned, and dwelt at Nineveh.
2 Kings 19:35f (Spoke 12, Cycle 1)That is 185,000 corpses! The significance of this event as a warning to all who would defy
the living God is amplified by its reiteration in the geometry of the Wheel. Here is how theProphet Nahum recorded it on the second Cycle of Spoke 12:
The horseman lifteth up both the bright sword and the glittering spear: and there is a multitude of slain, and a great
number of carcasses; and there is none end of theircorpses; they stumble upon their corpses:
Nahum 3:3 (Spoke 12, Cycle 2)

Spoke 12 KeyLink
Great number ofAssyrian Corpses
2 Kings 19:35

Nahum 3:3

The record of 185,000 corpses is entirely missing from the parallel passage in 2 Chronicles
32:21 (pg 275), so this event forms a unique link – a KeyLink – between the first two Books
on Spoke 12. There are many other correlations between 2 Kings and Nahum, too many tolist here. This is an extremely rich and fascinating area for further research. Unfortunately,
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
this brief review is all that space will permit in a book this size. A commentary on Spoke 12
alone could easily fill a large book. Consider the degree of precision revealed in the placement of the little Book of Nahum. If it were moved to the right or the left by even a single
Spoke, all the links between it, the Twelfth Book, and the Twelfth Letter would be lost. Whenviewed in light of the correlations on all the other Spokes, especially the carefully omitted
information in parallel passages, we know with absolute certainty that we are beholding nothing less than the Seal of Living God, designed before the foundation of the world. Praise His
Holy Name!

 Titus: Teach and Exhort!
For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in thispresent world; Looking for that blessed hope, and the glorious appearing of the great God andour Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity,and purify unto himself a peculiar people, zealous of good works. These things speak, andexhort, and rebuke with all authority. Let no man despise thee.
Titus 2:11ff (Spoke 12, Cycle 3)

Teach! Exhort! Rebuke! These "Lamed style" commands
Lamed KeyWords
given through the Apostle Paul to Pastor Titus are now
revealed to be supernaturally integrated with the Twelfth
Lamed: 12th Letter
Letter through the geometric structure of the Wheel. The
three Books addressed to Timothy and Titus form a little
Lamad: Teach, Learn,group unto themselves traditionally known as the Pastoral
Point, Prick, Goad
Epistles because they were sent to teach and guidethese two pastors in the care of their flocks. Teaching, exhortation, and even commands to
sharply rebuke (with the prick of the pastor's ox-goad) those who would deviate from thetrue faith are strong themes in all three of these Books, but the graph below shows that Titus
stands tall over all the other Books of the Bible in this respect.

l
dm,l;

dm;l;

The vast difference in thesize of the Books of the Bible,
which range from the 2461
verses of Psalms to the 13
verses of 3 John – more than ahundredfold difference – makes
the raw distribution graphs insensitive to the fine structure
involving the smaller Books. To
detect these more subtle details, we need to weight thedata according to the size of
the Books and graph the number of hits per 1000 words. Thisreveals the dominant theme of
Titus with extreme clarity.
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 Titus Verse by Verse
One of the great joys of proclaiming the supernatural design of God's Word is that I don't
have to say much of anything. God designed the structure to be self-teaching. All I need to
do is function like the Letter Lamed, pointing to the Truth. The Word proclaims itself. If evera Book exemplified the meaning of a Hebrew Letter, it is the little Book of Titus. Its small sizeand extreme thematic clarity allows me demonstrate its Divine integration with Lamed without
doing anything but going through the Book verse by verse and highlighting relevant words
like "teach", "exhort", and so forth. More than a third of the verses have at least one wordhighlighted – that's how obvious it all is. The theme is so obvious any further explanation
would detract from the demonstration. Praise God for His Holy Teaching!

The Book of Titus (Spoke 12, Cycle 3)
Chapter 1: 1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faithof God's elect, and the acknowledging of the truth which is after godliness; 2 In hope of
eternal life, which God, that cannot lie, promised before the world began; 3 But hath in duetimes manifested his word through preaching, which is committed unto me according to
the commandment of God our Saviour; 4 To Titus, mine own son after the common faith:
Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. 5
For this cause left I thee in Crete, that thou shouldest set in order the things that are
wanting, and ordain elders in every city, as I had appointed thee: 6 If any be blameless,the husband of one wife, having faithful children not accused of riot or unruly. 7 For abishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given
to wine, no striker, not given to filthy lucre; 8 But a lover of hospitality, a lover of goodmen, sober, just, holy, temperate; 9 Holding fast the faithful word as he hath been taught,that he may be able by sound doctrine both to exhort and to convince the gainsayers.
10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision: 11 Whose mouths must be stopped, who subvert whole houses, teaching things
which they ought not, for filthy lucre's sake. 12 One of themselves, even a prophet of theirown, said, The Cretans are always liars, evil beasts, slow bellies. 13 This witness is true.
Wherefore rebuke them sharply, that they may be sound in the faith; 14 Not giving
heed to Jewish fables, and commandments of men, that turn from the truth. 15 Unto thepure all things are pure: but unto them that are defiled and unbelieving is nothing pure; buteven their mind and conscience is defiled. 16 They profess that they know God; but inworks they deny him, being abominable, and disobedient, and unto every good work reprobate.
Chapter 2: 1 But speak thou the things which become sound doctrine: 2 That theaged men be sober, grave, temperate, sound in faith, in charity, in patience. 3 The aged
women likewise, that they be in behaviour as becometh holiness, not false accusers, notgiven to much wine, teachers of good things; 4 That they may teach the young women to
be sober, to love their husbands, to love their children, 5 To be discreet, chaste, keepers
at home, good, obedient to their own husbands, that the word of God be not blasphemed.
6 Young men likewise exhort to be sober minded. 7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, 8 Sound
speech, that cannot be condemned; that he that is of the contrary part may be ashamed,having no evil thing to say of you. 9 Exhort servants to be obedient unto their own mas259

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
ters, and to please them well in all things; not answering again; 10 Not purloining, but
shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all
things. 11 For the grace of God that bringeth salvation hath appeared to all men, 12
Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 13 Looking for that blessed hope, and the glorious
appearing of the great God and our Saviour Jesus Christ; 14 Who gave himself for us, thathe might redeem us from all iniquity, and purify unto himself a peculiar people, zealous ofgood works. 15 These things speak, and exhort, and rebuke with all authority. Let no
man despise thee.
Chapter 3: 1 Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, 2 To speak evil of no man, to be no brawlers, but
gentle, shewing all meekness unto all men. 3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy,
hateful, and hating one another. 4 But after that the kindness and love of God our Saviour
toward man appeared, 5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy
Ghost; 6 Which he shed on us abundantly through Jesus Christ our Saviour; 7 That being
justified by his grace, we should be made heirs according to the hope of eternal life. 8 Thisis a faithful saying, and these things I will that thou affirm constantly, that they whichhave believed in God might be careful to maintain good works. These things are good andprofitable unto men. 9 But avoid foolish questions, and genealogies, and contentions, andstrivings about the law; for they are unprofitable and vain. 10 A man that is an heretic after
the first and second admonition reject; 11 Knowing that he that is such is subverted, andsinneth, being condemned of himself. 12 When I shall send Artemas unto thee, orTychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.
13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting
unto them. 14 And let ours also learn to maintain good works for necessary uses, thatthey be not unfruitful. 15 All that are with me salute thee. Greet them that love us in thefaith. Grace be with you all. Amen.

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m
SPOKE 13 – MEM:
1 CHRONICLES, HABAKKUK,PHILEMON A Fountain of Living Waters
For the earth shall be filled with the knowledge ofthe glory of the LORD, as the waters (mayim)
cover the sea. Habakkuk 2:14 (Spoke 13, Cycle 2)

The name of the Thirteenth Letter is based on theword mayim, meaning water. In the ancient Hebrew script, the pictograph for Mem was drawn asa wavy line – – indicating waves of water and is
still seen in the Latin M. When written at the endof a word, it takes the final form – µ – which ismore square, and smooth like calm water. The
KeyWord table displays its profound connection
with the meaning of its name. God used four ofthese KeyWords to describe the Flood of Noah,
the greatest hydrological event in the history of
the world (Gen 7:4ff):
For yet seven days, and I will cause it to rain(matar) upon the earth forty days and forty nights;
and every living substance that I have made will I
destroy from off the face of the earth. ... And itcame to pass after seven days, that the waters(mayim) of the flood (mabul) were upon theearth. In the six hundredth year of Noah’s life, inthe second month, the seventeenth day of themonth, the same day were all the fountains(ma'ayin) of the great deep broken up, and thewindows of heaven were opened.

m Mem KeyWordsµyme Mem: Name of 13 LetterµyIm' Mayim: Waterth

Ritual Bath, Pool,hw<q]mi Miqveh:
Gathering (of water), Hope
Fountain of Water,
rwOqm; Maqor:
Spring, Source, Origin
Fountain of Water,
÷y:[]m' Ma'ayin:
Spring, Source, Origin

rf'm; Matar: Rain
The Flood of Noah,
lWBm' Mabul:Inundation of WaterlB;f]mu Mutbal: Immersed, Baptized

The Flood also is one of the greatest typological events in the Bible. It is a precursor (type)of the Universal Judgment that awaits till the End of Time (Rev 20:12, Spoke 22, pg 374).
This is the Divine Judgment Christ suffered for us when He was "baptized" (Luke 12:50) on
the Cross, and so it is that water baptism symbolizes our union with Him in His death,261

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
burial, and resurrection (Rom 6:4). Scripture therefore declares Baptism to be the antitype(fulfillment) corresponding to the type (foreshadow) of the Flood (1 Pet 3:20). Just as the
Flood cleansed the ancient world of sinners, so we are cleansed by entering Christ throughfaith, symbolized by Baptism. Both symbols are also linked with the Dove. All three fit together like pieces of a puzzle to form a threefold typological unity. As a group, they are
independent in that Bible never links all three at once, but there are many verses that linkthem pair-wise. For example, Genesis 8:11 links the Dove with the Flood, 1 Peter 3:20 links
Baptism with the Flood, and Matthew 3:16 links the Dove with Baptism. These relations canbe represented by a Venn Diagram. The three circles represent the three symbols. The
verses connecting the pairs are listed in the space where the circles overlap. Taken together,
they display a Divine unity that no single Book of the Bible reveals by itself. This is why
we must understand the whole Bible before we can really understand its parts.
1) Gen 8:11: And the dove came in to him in the evening;
and, lo, in her mouth was an olive leaf plucked off: soNoah knew that the waters were abated from off the earth.
2) 1 Pet 3:18ff: For Christ also hath once suffered for sins,
the just for the unjust, that he might bring us to God, being
put to death in the flesh, but made alive by the Spirit: ...
when once the longsuffering of God waited in the days ofNoah, while the ark was a preparing, wherein few, that is,eight souls were saved by water. The like figure (antitype)whereunto even baptism doth also now save us (not theputting away of the filth of the flesh, but the answer of agood conscience toward God,) by the resurrection of Jesus Christ:
3) Mat 3:16: And Jesus, when he was baptized, went up
straightway out of the water: and, lo, the heavens wereopened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

The thing so impressive here is that the Flood happened millennia before the Cross, yet it fits
like a perfectly pre-designed puzzle piece to integrate with the Gospel that was yet tocome! There are innumerable examples of structures like this in the Bible. This is why Paulsaid that Scripture "preached the Gospel to Abraham" (Gal 3:8). The Bible is One Book designed by God to proclaim One Message – the everlasting Gospel of Jesus Christ! Obviously, such epoch-spanning semantic art could come only from Him who dwells in Eternity.
The first two symbols – Baptism and the Flood – are directly connected with water,whereas the third – the Dove – is connected via its relation to the Holy Spirit. This association appears throughout Scripture from the first chapter of Genesis where the "Spirit of God
moved on the face of the waters" to the last chapter of Revelation where the Spirit and theBride say "let him that is athirst come. And whosoever will, let him take the water of life
freely." This is the water of the Spirit that God promised saying, "I will pour water (mayim)
upon him that is thirsty ... I will pour My Spirit upon thy seed" (Isa 44:3). Christ fulfilled thispromise, saying "If any man thirst, let him come unto me, and drink. He that believeth on me,
as the scripture hath said, out of his belly shall flow rivers of living water" (John 7:38).
The Evangelist then explained that the water represented "the Spirit, which they that believe
on him should receive." As an aside, this verse attests to the Divinity of Christ since He
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Spoke 13 – Mem: 1 Chronicles, Habakkuk, Philemon
called everyone to come to Him to drink the living water, and Scripture identifies the "fountain of living waters" with God Himself (Jer 17:13, see below).
The strong Biblical connection between water and life is familiar to every living creaturesince all life depends upon this element. Every day, we drink it, prepare our food with it, andcleanse ourselves with it. It is, therefore, a universal symbol of the source of life, refreshment, cleansing, restoration, and renewal. Thus God promises to lead us beside still waters
and to restore our souls (Ps 23:2f). He tells us that anyone who delights in His Word andcontinuously meditates in it "shall be like a tree planted by the rivers of water, that bringeth
forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shallprosper" (Ps 1:3), and calls us to joyfully "draw water (mayim) out of the wells (maqor) ofsalvation" (Isa 12:3). He united all this the ultimate symbol of the source of life that flows
from Him when He identified Himself as "the fountain of living waters" (Jer 17:13):
O LORD, the hope (miqveh) of Israel, all that forsake theeshall be ashamed, and they that depart from me shall be
written in the earth, because they have forsaken the LORD,
the fountain of living waters (maqor mayim chayim).

Fountain of Living WatersµyyIj'µyIm'

rwOqm;

This verse uses three Mem KeyWords, including miqveh
chayimmayim
maqor(hope) which is based on the Quph KeyWord qavah (toof life of the water fountainwait, pg 330) prefixed with a Mem to form the substantive
noun. The root verb also means to gather together and as such gives rise to another meaning of miqveh as a gathering of water. This is the name of the Jewish ritual bath whichshares many symbolic overtones with Christian Baptism (cleansing, conversion, renewal).
Both of these words first appear on the Third Day of Creation in conjunction with mayim:
And God said, Let the waters (mayim) under the heaven be gathered together (qavah) unto
one place, and let the dry land appear: and it was so. And God called the dry land Earth; andthe gathering together (miqveh) of the waters (mayim) called he Seas (Yamim): and God
saw that it was good.
The Third Day (Genesis 1:9f)

Note the close relation between the words yamim (seas) and mayim (water).
Historically, Biblical scholars have seen a profound typological connection with the eventsof the Third Day, the Flood, Baptism, and the Character and Work of the Third Person of theHoly Trinity (Spoke 3, pg 166). Just as God gathered the waters on the Third Day, so theHoly Spirit gathers the people of God into one place in Christ. The Final Book explicitly
confirms the validity of this typology (Rev 17:15, pg 166):
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples,and multitudes, and nations, and tongues.

The "whore" is a familiar symbol of false religion and faithless people which was seen in ourstudy of Spoke 6 (pg 202). It contrasts with the Bride as the symbol of all believers who havebeen gathered into one Body in Christ (Spoke 3, pg 166). The Septuagint amplifies this association by using the Greek word synagogue to describe the "one place" where the waters
were gathered. Thus "the Spirit and the Bride say, Come. And let him that heareth say,Come. And let him that is athirst come. And whosoever will, let him take the water (mayim)of life freely" (Rev 22:17).
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 Mem Prefix: The Sign of Origin and Source
Art thou not FROM everlasting (miqqedem), O LORD my God, mine Holy One?
Habakkuk 1:12 (Spoke 13, Cycle 2)

The original idea of a fountain (maqor) as asource of water (mayim) naturally extends to signify any source or point of origin. This links directly to the grammatical function of the Mem Prefix, which is the sign of prepositions like out of,
from, through, or because of. God used it thisway in the verse from Habakkuk above and also inmany of the Alphabetic Verses, such as thesefour: FROM above hath he sent fire into my bones,
and it prevaileth against them: ...

AV Lam 1:13

 OUT OF the mouth of the most High proceedeth
not evil and good?

AV Lam 3:38

 The steps of a good man are ordered FROM the
LORD: and he delighteth in his way. AV Ps 37:23

 I have refrained my feet FROM every evil way,that I might keep thy word.

AV Ps 119:101

m Mem KeyWords(Mem Prefix): Of, Frommi Mi
Out of, Through÷mi Min: Part of, Out of, From
FROM everµd,Q,mi Miqqedem:
lastingµwOrM;mi Mimmarom: FROM above
yPimi Mippi: OUT of the mouth
hwhyme MeYHVH: BY the Lord
FROM every,lK;mi Mikkol:
From all, More than all

The last example – mikkol (from every) – shows Mem prefixed to kol (all) which is familiarfrom the Sign of Everything (et-kol, pg 89). The Mem Prefix also signifies comparison whensomething differs from another. God used it this way in two consecutive Alphabetic Verses:
 I have more understanding than all (mikkol) my teachers: for thy testimonies are my meditation.

AV Ps 119:99

 I understand more than the ancients (mizqenim), because I keep thy precepts.
The idea of meditation naturally coheres with the reflective
properties of still waters. The same idea is linked in the Alphabetic Verses below which display the interrogative KeyWords mi and mah:Ps 119:100

AV Ps 25:12

m Mem KeyWords
ymi Mi: Who?
hm; Mah: What?, How?

 What man (Mi) is he that desireth life, and loveth many days ...

AV Ps 34:12

 O how (Mah) I love thy law! it is my meditation all the day.

AV Ps 119:97

 What man (Mi) is he that feareth the LORD? ...

 What thing (Mah) shall I take to witness for thee? what thing (mah) shall I liken to thee, O
daughter of Jerusalem? what (mah) shall I equal to thee, that I may comfort thee, O virgin
AV Lam 2:13
daughter of Zion? for thy breach is great like the sea: who (mi) can heal thee?

These interrogatives combine in a very logical fashion with the other prepositional prefixes.
For example, the Lamed Prefix (sign of the prepositions to or for, pg 247) combines withmah to form lama (why?) which literally means "for what?" as in Matthew 27:46:
And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani?
that is to say, My God, my God, why hast thou forsaken me?

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Spoke 13 – Mem: 1 Chronicles, Habakkuk, PhilemonThis is a very useful verse. It first transliterates and then translates the Hebrew for us. We
consulted it earlier to as an example of the Yod Suffix in Eli (My God, pg 234).
Finally, Mem is also used as the substantive prefix to form abstract nouns from verbs.
For example, the root meaning of lamad is "to prick, to goad" (pg 253). Mem is prefixed to it
to form the noun malmad (ox-goad). The basic idea is that the meaning of the noun comesfrom the act indicated by the verb.

 1 Chronicles: From the Waters of Judah
So all Israel were reckoned by genealogies; and, behold, they were written in the book of thekings of Israel and Judah, who were carried away to Babylon for their transgression.
1 Chronicles 9:1 (Spoke 13, Cycle 1)

The Book of 1 Chronicles opens with nine chapters of genealogies from Adam to Zerubbabel. This is far and away the largest genealogical list in the Bible, filling 421 of its 942 verses,
or 44% of the text. Given the meaning of Mem as the sign of origin and source, this uniqueand distinguishing characteristic of the Thirteenth Book exposes yet another extremely obvious and astounding integration of the Bible on the pattern of the Hebrew Alphabet.
Nestled within the sixth chapter of the genealogies,
we find a repetition of the distribution of cities amongst
the twelve tribes originally recorded in Joshua. Here isa representative sample, where every occurrence of"out of the tribe of" is a translation of mimmatteh,
formed by prefixing a Mem to the KeyWord matteh:m Mem KeyWords
hF,m' Matteh: Rod, Tribe
Out ofhF,M'mi Mimmatteh:
the tribe of
hj;P;v]mi Mishpachah: Family

And to the sons of Gershom throughout their families
out of the tribe of Issachar, and out of the tribe ofAsher, and out of the tribe of Naphtali, and out of the tribe of Manasseh in Bashan, thirteencities. Unto the sons of Merari were given by lot, throughout their families (mishpachah), outof the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve
cities.
1 Chronicles 6:62ff (Spoke 13, Cycle 1)

The placement of these genealogies in the firstBook on Spoke 13 further coheres with water asa symbol of people. God used it this way when
He spoke of His people as coming "out of thewaters of (mimmei) Judah" (Isa 48:1). Sometextual critics 147 see this is an unusual constructthat should be read as the more common mimma'ei, "from the bowels of," especially since
this word appears in the next chapter (Isa 49:1):
The LORD hath called me from the womb; fromthe bowels of (mimma'ei) my mother (em) hathhe made mention of my name.

m Mem KeyWords
mi Mi (Mem Prefix): From, Of
yme Mei: Water of (construct form)
yMemi Mimmei: Out of the waters ofh[,m, Me'eh: Bowels, Loinsy[eM]mi Mimma'ei: From the bowels ofRegardless of the correct reading, it is evident that the KeyWords mei (water of) and ma'ei(bowels of) have a natural overlap in meaning. They are similar concepts that go together.
265

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
The "bowels" represent the "watery" part of a person, such as a mother's womb (Ps 71:6):
By thee have I been held up from the womb (mibbeten): thou art he that took me out of thebowels (mimma'ei) of my mother (em): my praise shall be continually of thee.

This verse exemplifies 1) the Mem Prefix, 2) the parallelism of womb
Final Memand bowels, and 3) the word mother (em), spelt Aleph Mem. It isreally just a vocalization of this Letter, not dissimilar to the words for
Em: Motherpeople (am) and sea (yam). These words confirm and reiterate symbolic relation between water and people. Variations on the Hebrew em
Am: People(mother) are nearly universal throughout the world's languages, suchas ma, mama, mom, mum, imma, amma. This points to Hebrew as the
Yam: Sea
primordial language of the whole human race because it is only in
Hebrew that we see the intrinsic coherence of this mama word with the literal meaning of
Mem as water and its grammatical role as the sign of the preposition from. For what is amother but she from whom we all come? And how do we come but through water? We all
floated for nine months in the amniotic sac, and when the water broke, we were born into
this world. Many commentators believe that Christ spoke of this in John 3:5:

µ
µae
µ['
µy"

Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of
the Spirit is spirit.

The parallelism of "born of water" and "born of the flesh", coupled with Nicodemus' confusion
about entering a "second time into his mother’s womb," has led many to conclude that "bornof water" refers to natural birth. Others see it as a reference to water baptism which represents our birth into God's Kingdom. Given the multifaceted Wisdom of God, I see no reason it could not mean both.

 Thine is the Kingdom, O LORD (Alphabetic Link)
Wherefore David blessed the LORD before all the congregation: and David said, Blessed bethou, LORD God of Israel our father, for ever and ever. Thine, O LORD, is the greatness, andthe power, and the glory, and the victory, and the majesty: for all that is in the heaven and in
the earth is thine; thine is the kingdom (mamlakah), O LORD, and thou art exalted as head
above all. Both riches and honour come of thee, and thou reignest over all; and in thine handis power and might; and in thine hand it is to make great, and to give strength unto all. Now
therefore, our God, we thank thee, and praise thy glorious name.
1 Chronicles 29:10ff (Spoke 13, Cycle 1)

The Hebrew name of the Thirteenth Book, Divrei HaMem KeyWords
Yamim, means Words of the Days. It is a common
phrase, always translated as "chronicles" in the KJV. It
Mamlakah: Kingdom
begins with genealogies from Adam to King David andthen recounts the history of his reign, ending with his
Malkuth: Kingdom
death. But it is no mere repetition of facts recorded
elsewhere. There are very significant details included only in the Thirteenth Book that link toprimary themes based on Mem KeyWords, the most notable being the prayer of Davidmhk;l;m]m'tWkl]m'266

Spoke 13 – Mem: 1 Chronicles, Habakkuk, Philemon
quoted above, centered on the KeyWord mamlakah (kingdom). God used a variation of thisKeyWord (malkuth) three times in the center of the alphabetic sequence of AV Psalm 145
These consecutive verses spell malki (my king) and span the reign of King David from his
ascension to the throne in 2 Samuel (Spoke 10) to the final record of his death 1 Chronicles(Spoke 13). This is a primary example of the self-descriptive nature of the Wheel (pg 104). It
is filled with many of the KeyWords (underlined) that David used in his prayer in 1 Chronicles
as it speaks of God's mighty power and the glory of His everlasting Kingdom:Central Alphabetic Sequence of AV Psalm 145
10

y Yod

All thy works shall praise (yadah, pg 232) thee,
O LORD; and thy saints shall bless thee.

11

k KaphThey shall speak of the glory (kavod, pg 239) of
thy kingdom (malkuth), and talk of thy power;

12l LamedTo make known (L'hodia , pg 247) to the sonsof men his mighty acts, and the glorious majestyof his kingdom (malkuth).

13

m Mem

Thy kingdom (malkuth) is an everlasting kingdom (malkuth), and thy dominion endureth
throughout all generations.

These four verses from this one Alphabetic Psalm display the thematic progress from Spoke
10 to Spoke 13 on Cycle 1, which was discussed in some detail in previous pages. As usual,the Alphabetic KeyWords are highlighted in bold italics. The other KeyWords, which are interspersed in David's prayer in 1 Chronicles, are underlined. This is a very rich area for research, but unfortunately space prohibits further discussion.
David's prayer, uniquely recorded in 1 Chronicles, gives a most exalted application of the
Mem Prefix. In the verses immediately preceding his prayer, he lists all the money, gold, silver, brass, iron, lumber, and precious stones that he had "prepared for the holy house" so hisson Solomon would have the raw materials from which to draw to build the Temple. But
David knew it was God, and God alone, who had given him all these building materials:
Both riches and honour come of thee (millepheynka),
and thou reignest over all; and in thine hand is power andmight; and in thine hand it is to make great, and to givestrength unto all. Now therefore, our God, we thank thee,and praise thy glorious name. But who (mi) am I, andwhat (mah) is my people, that we should be able to offer
so willingly after this sort? for all things come of thee(mimmka)), and of thine own (miyadka) have we given
thee. For we are strangers before thee, and sojourners,
as were all our fathers: our days on the earth are as ashadow, and there is none abiding. O LORD our God, allthis store that we have prepared to build thee an housefor thine holy name cometh of thine hand (miyadka),
and is all thine own.
1 Chr 29:12ff (Spoke 13, Cycle 1)

267

m Mem KeyWords
ymi Mi: Who?
hm; Mah: What?
òyn<p;L]mi Millephaneyka:
From thee (thy face)
From thyòd]Ymi Miyadka:
handòM]mi Mimmka: From theeThe Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 Glory from the Holy One (1 Chronicles

Habakkuk)

God came from Teman (mi-Teman), and the Holy One from mount Paran (me-har Paran).
Selah. His glory (hod) covered the heavens, and the earth was full of his praise. And hisbrightness was as the light; he had horns coming out of his hand (miyadu): and there was
the hiding of his power.
Habakkuk 3:3f (Spoke 13, Cycle 2)

Searching the Hebrew Bible for all occurrences
Spoke 13 KeyLink
hod (glory/majesty, pg 193) in conjunction
with heaven and earth yields exactly four
Glory FROM the Hand of God
verses: 1 Chr 29:11, Ps 8:1, Ps 148:13, Hab
1 Chronicles 29:11
Habakkuk 3:3
3:3. Narrowing the search to include the any
form of yad (hand) with a Mem Prefix reduces
the set to the first two Books on Spoke 13, so we have a KeyLink based on David's prayer.

 Habakkuk: An Overwhelming Flood of Judgment
Behold ye among the heathen, and regard, and wonder (tamah) marvelously: for I will work awork in your days, which ye will not believe, though it be told you. For, lo, I raise up the Chaldeans, that bitter (mar) and hasty (mahar) nation, which shall march through the breadth ofthe land, to possess the dwellingplaces that are not theirs. They are terrible and dreadful:their judgment and their dignity shall proceed of themselves (mimmennu). Their horses also
are swifter than the leopards (minnemarim), and are more fierce than the evening wolves(mizevei): and their horsemen shall spread themselves, and their horsemen shall come fromfar; they shall fly as the eagle that hasteth to eat.
Habakkuk 1:6ff (Spoke 13, Cycle 2)

Habakkuk's opening passage displays many features of
the Thirteenth Letter. The word mar is familiar from the
Exodus when the children of Israel "could not drink of
the waters of Marah, for they were bitter: therefore thename of it was called Marah" (Exo 15:23). There is an
obvious word-play between it and mahar. We also see
the Mem Prefix as the sign of similarity in the comparison of the Chaldean army with swift leopards and ravenous wolves. This contains another word-play between
the conjugation of mahar (nimhar) and word for a leopard (nahmer). And most significantly, the self-sufficientpride of the Chaldean army is revealed in the KeyWord
mimmennu (of themselves), which directly contradicts
David's humble and holy recognition of his utter dependence on God from whom he received all blessings,
sustenance, and power.

m Mem KeyWords
rm'' Mar: Bitter
rh'm; Mahar: Hasty, Swift
WNM,mi Mimmennu:
From themselvesThanµyrim'NÒmi Minnemarim:
the leopards
Than theybeaeZmi Mizevei:
evening wolves

This opening passage warns of the impending judgment God was about to bring upon theKingdom of Judah through the Chaldean (Neo-Babylonian) army. It shows how God used theheathen nations to execute His judgment, as noted in the New American Commentary: 148
God’s raising the Chaldeans showed that he is sovereign over the whole earth. He is not con-268

Spoke 13 – Mem: 1 Chronicles, Habakkuk, Philemon
fined to one nation or one people. God can work through other peoples to accomplish his purpose. God used the Assyrians as the “rod of his anger” [Spoke 12, pg 255] to punish recalcitrant Judah at an earlier time. He chose Cyrus the Mede to deliver the people of Judah fromthe exile imposed by the Babylonians. In Habakkuk’s day God would use Babylon to punish
Judah for its rebellion against the Lord.

This judgment would come like an overwhelming flood. Imagery based on water appears inevery chapter of little Book of Habakkuk:
 And makest men as the fishes of the sea ...

Hab 1:14

 For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover
the sea.

Hab 2:14

 Was the LORD displeased against the rivers? was thine anger against the rivers? was thy
wrath against the sea?

Hab 3:8

 ... Thou didst cleave the earth with rivers.

Hab 3:9 The mountains saw thee, and they trembled: the overflowing of the water (mayim) passed
by: the deep (tahom) uttered his voice, and lifted up his hands on high.

Hab 3:10

 Thou didst walk through the sea with thine horses, through the heap of great waters. Hab 3:15
The New American Commentary noted the obvious relation between verse 3:10 and the first
great judgment of God, the Flood of Noah: 149
The last two lines are literally, “He gave the deep its voice / high its hands he lifted.” The“deep” is the same word used in Gen 1:2: “and darkness was upon the face of the deep.” Italso alludes to the flood that overwhelmed the earth in the days of Noah (Gen 7:11; 8:2).
The word often refers to the forces of the sea which obey the Lord (Exo 15:5, 8; Isa 51:10;
Ezek 26:19; 31:15; Pss 33:7; 77:16; 135:6). The “hands” of the deep, that is, “its waves,” theLord lifted like weapons against the earth.

 Philemon: For Love's Sake
For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
Philemon 7 (Spoke 13, Cycle 3)

The archaic and somewhat quaint word "bowels" appears three
Mem KeyWord
times in this tiny Book, more than anywhere else in the New Testament. Paul used it with great effect to communicate the depth
Me'eh: Bowelsof his feelings for Onesimus whom he had "begotten" and whom
he called "my own bowels." Hebrew translations always use the KeyWord me'eh for thisword in Philemon and elsewhere, as when Jesus said "rivers of water" would flow from thebelly (me'eh) of believers. This coheres precisely with the discussion above (pg 265). This
theme is amplified by five references to love which also link to the rabbinic tradition thatsees love as "the secret of the Letter Mem." 150 The whole Book is reproduced below with
relevant words highlighted:

m
h[,m,

The Book of Philemon (Spoke 13, Cycle 3)
Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved,
and fellowlabourer, And to our beloved Apphia, and Archippus our fellowsoldier, and to the269

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
church in thy house: Grace to you, and peace, from God our Father and the Lord Jesus
Christ. I thank my God, making mention of thee always in my prayers, Hearing of thy loveand faith, which thou hast toward the Lord Jesus, and toward all saints; That the communication of thy faith may become effectual by the acknowledging of every good thing which is in
you in Christ Jesus. For we have great joy and consolation in thy love, because the bowelsof the saints are refreshed by thee, brother. Wherefore, though I might be much bold in Christ
to enjoin thee that which is convenient, Yet for love’s sake I rather beseech thee, being suchan one as Paul the aged, and now also a prisoner of Jesus Christ. I beseech thee for my son
Onesimus, whom I have begotten in my bonds: Which in time past was to thee unprofitable,
but now profitable to thee and to me: Whom I have sent again: thou therefore receive him,that is, mine own bowels: Whom I would have retained with me, that in thy stead he might
have ministered unto me in the bonds of the gospel: But without thy mind would I do nothing;that thy benefit should not be as it were of necessity, but willingly. For perhaps he therefore
departed for a season, that thou shouldest receive him for ever; Not now as a servant, but
above a servant, a brother beloved, specially to me, but how much more unto thee, both in
the flesh, and in the Lord? If thou count me therefore a partner, receive him as myself. If hehath wronged thee, or oweth thee ought, put that on mine account; I Paul have written it withmine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thineown self besides. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in theLord. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also domore than I say. But withal prepare me also a lodging: for I trust that through your prayers I
shall be given unto you. There salute thee Epaphras, my fellowprisoner in Christ Jesus; Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. The grace of our Lord Jesus Christ bewith your spirit. Amen.

 Embraced and Kissed (Habakkuk

Philemon)And now abideth faith, hope, love, these three; but the greatest of these is love.
1 Corinthians 13:13

The names of Habakkuk and Philemon, set on the second and third Cycles of Spoke 13, areclosely associated in the text of Holy Scripture. Habakkuk's name comes from the Chet KeyWord qb'j; (habak, embrace, pg 213). It appears three times in Genesis in conjunction with

qv'n: (nashaq, kiss): And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran tomeet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.
Genesis 29:13
 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they
wept.
Genesis 33:4
 Now the eyes of Israel were dim for age, so that he could not see. And he brought them near
unto him; and he kissed them, and embraced them.
Genesis 48:10

When these verses were translated into the Greek Septuagint, nashaq was rendered as
filew (phileo), the root of the name Filhmwn (Philemon). Thus we see the names of these
two geometrically aligned Books have closely related meanings which exemplify the dominant theme of the last Book on Spoke 13:
Habakkuk and Philemon = Embraced and Kissed!
Even the names of the Books align to remind us of the love of God! Praise His name!
270

n
SPOKE 14 – NUN:
2 CHRONICLES, ZEPHANIAH,
HEBREWS
 Jesus Christ, High Priest of theEverlasting Faith
Jesus Christ the same yesterday, and to day,and for ever. Hebrews 13:8 (Spoke 14, Cycle 3)

The name of the Fourteenth Letter is both a verb and anoun. As a verb, it means to continue, flourish, increase,sprout, or propagate. It appears this way only once inScripture, in the great prophecy declaring the eternal endurance of the name of the Lord Jesus Christ (Ps 72:17):
His name shall endure for ever: his name shall be continued (, yinon) as long as the sun: and men shall be
blessed in him: all nations shall call him blessed.

÷wONyIThe Jews have long recognized the messianic character ofthis Psalm. The Talmud notes that when yinon is read asa noun, the verse can be understood as saying “His nameshall endure forever; his name has been Yinon since before the sun was created.” 151 This was an early rabbinic
glimpse of the eternal nature of the Messiah, a central
theme of the Book of Hebrews on the third Cycle of Spoke
14. This tradition has endured to the present day, and appears in every rabbinic commentary on the Hebrew Alphabet I have encountered.

n Nun KeyWords
÷Wn Nun: 14 Letter
Continue,÷Wn Nun:Propagate, Sproutth÷yni Neen: Son, Offspring
Progeny,
dk,n< Neked:
Posterity
hf;n: Natah: Stretch Out
lj'n" Nachal: River
lj'n: Nachal: Inherit
÷m;aÔn< Ne’eman: Faithful

As a noun, Nun means both perpetuity and posterity, the latter arising from the idea ofthe continuance of the family line. This manifests in the cognate ÷ynI (neen, son/offspring),
which appears three times in Scripture, always in conjunction with another KeyWord of similar meaning, neked (posterity). Rabbi Munk commented on the relation between neen and
Nun in his section titled “The Word Nun Means Perpetuation,” which he followed with a section called “The Everlasting Nun.” 152 This understanding is universal in the rabbinic tradition;
the Letter Nun is the symbol of posterity, perpetuity, and eternality. The word nun also
denotes a fish because it is so prolific. Most dictionaries list this as the meaning of its name.
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
God united the idea of posterity with the Number Fourteen in the structure of Matthew’s
genealogy of Jesus Christ (Mat 1:17):
So all the generations from Abraham to David are fourteen generations; andfrom David until the carrying away into Babylon are fourteen generations; andfrom the carrying away into Babylon unto Christ are fourteen generations.

The amazing thing is that God also combined the Babylonian Exile with the Number 14 in thecorrelated substructure marked by the end of the pre-exilic Books on both Cycle 1 (2 Chronicles) and Cycle 2 (Zephaniah) of Spoke 14 (pg 101), so that Written Word exhibits the sameunited thematic and numerical pattern as the genealogy of the Living Word!
The ideas of continuity, perpetuity, and posterity naturally flow into another set of fundamental KeyWords that originates in the great Alphabetic Psalm 119: Thy testimonies have I taken as an heritage (nachal) for ever: for they are the rejoicing of myheart.

AV Ps 119:111

This KeyWord is an exact pun on nachal (river), which paints the picture of a heritage as
flowing like a river from one generation to the next. This logically extends the metaphor of
people as water discussed on Spoke 13 (Mem = water, pg 265). It also encapsulates one of
the most significant themes of the Book of Hebrews: Christ as Heir of all things. Finally, allthese ideas combine to form a picture of true faithfulness, which Webster's Dictionary aptly
defines as "steadfast in allegiance, loyal, firm in adherence to promises or in observance of
duty." This KeyWord appears in two of Alphabetic Verses:
 ... all his commandments are sure (ne'eman).
 The Lord is faithful (ne'eman) in all his words ...

AV Ps 111:7b
AV Ps 145:13b (NRSV) 153

Ne'eman means steadfast, sure, firm, trustworthy and faithful. It is based on the Aleph KeyWord emunah (faith, pg 130). Scripture uses ne'eman to describe our "faithful God" (Deut7:9), His servant Moses whom He said "was faithful in all my house" (Num 12:7), and Jesus
Christ as the prophesied "faithful priest" (1 Sam 2:35). It defines the central theological emphasis of both 2 Chronicles and Hebrews.

 2 Chronicles: Priestly History of the Faithful Kingdom of Judah
And the Spirit of God came upon Azariah the son of Oded: And he went out to meet Asa, andsaid unto him, Hear ye me, Asa [King of Judah], and all Judah and Benjamin; The LORD iswith you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake
him, he will forsake you. Now for a long season Israel hath been without the true God, andwithout a teaching priest, and without law. But when they in their trouble did turn unto the
LORD God of Israel, and sought him, he was found of them. And in those times there was nopeace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries. And nation was destroyed of nation, and city of city: for God didvex them with all adversity. Be ye strong therefore, and let not your hands be weak: for yourwork shall be rewarded.
2 Chronicles 15:1ff (Spoke 14, Cycle 1)

The Fourteenth Book records the history from Solomon's glorious reign down to the horror
and degradation of the Babylonian Exile. But it is no vain repetition of the history previously
recorded. It has a very specific character that is the key to its integration with the rest of272

Spoke 14 – Nun: 2 Chronicles, Zephaniah, Hebrews
Scripture. As usual, J. Sidlow Baxter faithfully hit the heart of the essential issues: 154
Chronicles is a retelling of the story already told in the books of Samuel and the Kings, butfrom a different standpoint, with new emphases and new aspects, with significant additions
and omissions, and supplying completive interpretations. In fact, it is in this repetition, with its
characteristic additions and omissions, that the peculiar viewpoint and significance of
the Chronicles are perceived; for if we read these "chronicles" side by side with the earlier accounts in Samuel and Kings, we soon begin to notice that the addition and omissions all seemof the same sort, that is, they all seem to conform to one focal purpose. What, then, is theunifying idea running through theses additions and omissions? And what is the central purpose of the Chronicles?

The characteristic "additions and omissions" are of two primary types. First, the history is restricted almost entirely to the Southern Kingdom of Judah, with only tangential references
to the Northern Kingdom of Israel which was, as we saw on Spoke 12 (pg 255), utterly corrupt and apostate from the beginning. As noted there, Jeroboam the son of Nebat forced Israel into idolatrous worship of golden calves and a false religion. Each and every priest
who would remain faithful to the Lord had to leave, and leave they did:
For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: forJeroboam and his sons had cast them off fromexecuting the priest’s office unto the LORD: And
he ordained him priests for the high places, andfor the devils, and for the calves which he had
made.
2 Chronicles 11:14 (Spoke 14, Cycle 1)

This brings us to the second unique characteristicof 2 Chronicles. It contains an extreme emphasison the faithful remnant of the Levitical Priesthood. There are numerous parallel passages between the Books of Kings and 2 Chronicles where
only the latter even mentions the Levitical Priesthood at all. For example, consider this parallel record of Josiah's Passover:
2 Kings 23:22-23

2 Chronicles 35:18-19

Surely there was not held such a
passover from the days of the judgesthat judged Israel, nor in all the daysof the kings of Israel, nor of the kingsof Judah; But in the eighteenth year of
king Josiah, wherein this passover
was held to the LORD in Jerusalem.

And there was no passover like to that kept in Israel
from the days of Samuel the prophet; neither did all thekings of Israel keep such a passover as Josiah kept,
and the priests, and the Levites, and all Judah andIsrael that were present, and the inhabitants of Jerusalem. In the eighteenth year of the reign of Josiah wasthis passover kept.

These texts speak of the same event using almost the same words except for the reference
to "the priests and the Levites" in 2 Chronicles. God Himself has "cast out" the priests andLevites from the historical record that includes the apostate Kingdom of Israel! The graphshows the total number of references to priests or Levites in the 12 Old Testament History
Books. Second Chronicles towers above all others. This is its characteristic emphasis.
273

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

Parallel Passages where ONLY 2 Chronicles includes the Levites
1 Kings 8:10-11

2 Chronicles 5:11-14

And it came to pass, when the priests
were come out of the holy place,

And it came to pass, when the priests were come out of theholy place:

Missing(for all the priests that were present were sanctified, and did
not then wait by course: Also the Levites which were the singers, all of them of Asaph, of Heman, of Jeduthun, with theirsons and their brethren, being arrayed in white linen, having
cymbals and psalteries and harps, stood at the east end of
the altar, and with them an hundred and twenty priests sounding with trumpets:) It came even to pass, as the trumpetersand singers were as one, to make one sound to be heard inpraising and thanking the LORD; and when they lifted up
their voice with the trumpets and cymbals and instrumentsof music, and praised the LORD, saying, For he is good; forhis mercy endureth for ever:that the cloud filled the house of the
LORD, So that the priests could notstand to minister because of the cloud:that then the house was filled with a cloud, even the house of
the LORD; So that the priests could not stand to minister byreason of the cloud:1 Kings 8:63-64

2 Chronicles 7:5-7

So the king and all the children of Israel
dedicated the house of the LORD.

Missing

so the king and all the people dedicated the house of God.

And the priests waited on their offices: the Levites also with
instruments of music of the LORD, which David the king had
made to praise the LORD, because his mercy endureth for
ever, when David praised by their ministry; and the priests
sounded trumpets before them, and all Israel stood.

The same day did the king hallow the
middle of the court that was before thehouse of the LORD

Moreover Solomon hallowed the middle of the court that was
before the house of the LORD:

2 Kings 11:5-7

2 Chronicles 23:4-7

This is the thing that ye shall do; A thirdpart of you that enter in on the sabbathshall even be keepers of the watch of
the king’s house; And a third part shallbe at the gate of Sur; and a third part at
the gate behind the guard: so shall yekeep the watch of the house, that it be
not broken down. And two parts of all
you that go forth on the sabbath, even
they shall keep the watch of the houseof the LORD about the king.

This is the thing that ye shall do; A third part of you entering on
the sabbath, of the priests and of the Levites, shall be porters of the doors; And a third part shall be at the king’s house;
and a third part at the gate of the foundation: and all the people shall be in the courts of the house of the LORD. But letnone come into the house of the LORD, save the priests, andthey that minister of the Levites; they shall go in, for they areholy: but all the people shall keep the watch of the LORD. And
the Levites shall compass the king round about, every man
with his weapons in his hand; and whosoever else cometh into
the house, he shall be put to death:274

Spoke 14 – Nun: 2 Chronicles, Zephaniah, Hebrews
If space allowed, the table on the opposite page could be greatly extended. For example,
the record of Josiah's Passover celebration in 2 Kings spans only three verses and makes nomention of the Levites at all, whereas the parallel record in 2 Chronicles fills nearly the wholechapter and mentions the Levites ten times!
There also are subtle additions and omissions in parallel passages that were clearly designed to form links on the Wheel. On Spoke 12, we saw the powerful thematic link between
2 Kings and the "great number of carcasses" of the Assyrian army slain by the angel of theLord (Nahum 3:3, pg 257). Now look at the parallel passage in 2 Chronicles:
And the LORD sent an angel, which cut off all the mighty men of valour, and the leaders andcaptains in the camp of the king of Assyria. So he returned with shame of face to his own
land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword.
2 Chronicles 32:21 (Spoke 14, Cycle 1)

Where are the 185,000 corpses mentioned in 2 Kings 19:35? This is how God establishedHis unique correlation between 2 Kings and Nahum; He emphasized this Spoke 12 link byomitting one key detail in the parallel passage from Spoke 14. This phenomenon saturates
Scripture. We saw it in the parallel passages of the Fifth Commandment (Spoke 5, pg 185),
and again in the omission of the Kaph KeyWord kamoka in the passage of 2 Chronicles parallel to 1 Kings (Spoke 11, pg 241). But its greatest glory is yet to come in the parallel passages between the synoptic Gospels (pgs 325, 333, 346). This is the supernatural design ofGod's Word. Every detail matters. Neither jot nor tittle is lost before the eyes of Him withwhom we have to do (Mat 5:17, Heb 4:13). And once again we see a great Divine Irony;these "additions and omissions" that reveal the Divine perfection of Scripture have been the
primary ammunition in the modern Babylonian army of unbelieving Biblical critics. What now
will they do? God's shield of faith has transformed the flaming "errors" they have been shooting from their intellectual bows into a great cloud of witnesses with a voice like many waters
rushing forth to proclaim the endless glory and eternal faithfulness of His Holy Word!

 Fourteenth Day: Sacrifice of the Passover Lamb (2 Chronicles

Hebrews)

Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the passoveron the fourteenth day of the first month.
2 Chronicles 35:1 (Spoke 14, Cycle 1)

There is no greater image (type) of Jesus
Christ as our Redeemer than the Passover
Lamb, "slain from the foundation of the world"(Rev 13:8). God established this as an eternal
memorial in anticipation of the Cross of His
Son (Exo 12:14). And what day did He choose
for this, the most significant of the Seven prophetic Feasts fulfilled in the Work of Christ?
None other than the Fourteenth Day of thefirst month. This brings together a host correlated factors. As twice seven, it integrates with
God's use of this number in the design of His
sacred calendar (pgs 46, 83). But it also inte275

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
grates with the geometric structure of His most Holy Word. The graph displays the distribution of all references to the Passover on the Wheel. My soul can do nothing but bow to theglory of the Sovereign Lord who has woven the Passover as an eternal memorial into thevery fabric of His Sacred Tapestry. The tall black bar on Spoke 14 represents the nineteenhits from 2 Chronicles. The two small white bars are from the two hits on Cycle 3; one from
1 Corinthians 5:7 on Spoke 2 which aligns with the original institution of the Passover in Exodus (pg 140), and the other from Hebrews 11:28 that aligns with the great peak on Spoke 14
from 2 Chronicles. Both form KeyLinks on their respective Spokes. Searching for all verses
containing the set (passover, sacrifice*, leaven*) yields exactly two hits, as does the set(passover, sacrifice*, our). We have a double KeyLink from a single verse of 1 Corinthians to
two verses of Exodus, one of which is from the very passage that defines the Passover:

Double Spoke 2 KeyLink
Christ our Passover is Sacrificed for Us!
Exodus (Spoke 2, Cycle 1)

1 Corinthians (Spoke 2, Cycle 3)[12:27] That ye shall say, It is the sacrifice of the
LORD’S passover, who passed over the houses of
the children of Israel in Egypt, when he smote theEgyptians, and delivered our houses. And the people bowed the head and worshipped.

[5:7] Purge out therefore the old leaven, that ye
may be a new lump, as ye are unleavened. For
even Christ our passover is sacrificed for us:[34:25] Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of thefeast of the passover be left unto the morning.

This is part of the intricate interweaving of threads from Spoke 2 and Spoke 14, with the corresponding Letters Bet Nun spelling Ben (Son, pg 137), the name of the Second Person of
the Godhead who is the Heir (Nun) of the House (Bet). We find a similar KeyLink on Spoke
14 by searching for the set (passover, sprinkl*, blood), which yields exactly two verses:

Spoke 14 KeyLink
Sprinkling the Blood of the Passover Lamb
2 Chronicles (Spoke 14, Cycle 1)

Hebrews (Spoke 14, Cycle 3)[35:11] And they killed the passover, and thepriests sprinkled the blood from their hands,
and the Levites flayed them.

[11:28] Through faith he kept the passover,and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

This touches on the great Levitical and priestly emphasis of Hebrews that distinguishes itfrom every other Book of the New Testament, as discussed below.
Yet there is more going on here. Loosening the constraints on the search to return allverses containing any form of the words sprinkle and blood yields a total of 42 hits. The
maximum of twenty-one verses is found, as would be expected, in Leviticus on Spoke 3. The
secondary peak of eight verses is on Spoke 14 with three from 2 Chronicles and five from276

Spoke 14 – Nun: 2 Chronicles, Zephaniah, Hebrews
Hebrews where three appear together in the teaching of the typology of Christ as both
Priest and Sacrificial Victim. They interlink with many themes explored elsewhere and areunderlined in the quote below. The search terms are highlighted bold italic:
For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean,sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who throughthe eternal Spirit offered himself without spot to God, purge your conscience from dead works
to serve the living God? And for this cause he is the mediator of the new testament, that bymeans of death, for the redemption of the transgressions that were under the first testament,
they which are called might receive the promise of eternal inheritance. For where a testamentis, there must also of necessity be the death of the testator. For a testament is of force after
men are dead: otherwise it is of no strength at all while the testator liveth. Whereupon neither
the first testament was dedicated without blood. For when Moses had spoken every precept toall the people according to the law, he took the blood of calves and of goats, with water, andscarlet wool, and hyssop, and sprinkled both the book, and all the people, Saying, This is the
blood of the testament which God hath enjoined unto you. Moreover he sprinkled with blood
both the tabernacle, and all the vessels of the ministry. And almost all things are by the law
purged with blood; and without shedding of blood is no remission. It was therefore necessarythat the patterns [types] of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy
places made with hands, which are the figures [types] of the true; but into heaven itself, now
to appear in the presence of God for us: Nor yet that he should offer himself often, as the highpriest entereth into the holy place every year with blood of others; For then must he often
have suffered since the foundation of the world: but now once in the end of the world hath he
Hebrews 9:13ff (Spoke 14, Cycle 3)
appeared to put away sin by the sacrifice of himself.

This passage exemplifies the Levitical and priestly focus that characterizes the entire Book of Hebrews, as will be explored in great detail below. But first we need to view another important phenomenon
here. The Wheel has eleven diameters that pass through elevenpairs of diametrically opposed Spokes. The image shows the Third
Diameter passing through Spokes 3 and 14. They are separated byeleven Spokes (14 - 3 = 11), and so lie diametrically opposed on the
Wheel. It is on this diameter that the distribution of the set (blood, sprinkle) is greatly
maximized, as seen in the graph. This showsthat the two Books with the greatest Leviticalthemes in all the Bible are themselves alignedon the same diameter as Leviticus! Similar thematic correlations on opposing Spokes havealready been noted, such as the opposition ofTet (tov, good) and Resh (ra, evil) on the Ninth
Diameter (pg 220), and most significantly, thediametrical opposition of the Letters spelling etkol (everything, pg 89) on the First and Last
Diameters.
277

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 Zephaniah: The Prophet of Josiah's Reformation
The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, theson of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah.
Zephaniah 1:1 (Spoke 14, Cycle 2)If ever there were a wonder to behold in the structure of Scripture, it is the alignment of the little Book of Zephaniah with therecord of King Josiah in 2 Chronicles. The image shows a traditional rendition of Zephaniah preaching to Josiah when the
king was still a youth, probably about sixteen years old. He
was the last great King of Judah, having instituted widespreadreformations to destroy any "remnant of Baal" (Zeph 1:4) andfalse worship from his kingdom. His reign began when he wasa mere eight years old. The first record of him acting as kingcame eight years later when he had a profound spiritual awakening, presumably under the preaching Zephaniah, that set
him on fire for the Lord:
For in the eighth year of his reign, while he was yet young, hebegan to seek after the God of David his father: and in thetwelfth year he began to purge Judah and Jerusalem from thehigh places, and the groves, and the carved images, and themolten images. And they brake down the altars of Baalim in his
Zephaniah preaching topresence; and the images, that were on high above them, he cut
155
down; and the groves, and the carved images, and the molten King Josiah (Horne, 1909)
images, he brake in pieces, and made dust of them, and strewed it upon the graves of themthat had sacrificed unto them.
2 Chronicles 34:3ff (Spoke 14, Cycle 1)

This record of Josiah's early inclination towards the Lord is a key detail in the story of hislife. It also is unique to 2 Chronicles; the parallel record in 2 Kings omits it. Furthermore, it isbased on the KeyWord na'ar (young) which God placed in one of His Alphabetic Verses:
 I have been young, and now am old; yet have I not seen therighteous forsaken, nor his seed begging bread.

AV Ps 37:25

The reformation of Josiah's heart, which led to the reformation of
his kingdom, is well expressed in another Nun Alphabetic Verse: I have inclined (natah) mine heart to perform thy statutes always, even unto the end.

AV Ps 119:112

n Nun KeyWords
Young,
r['n" Na'ar:
YouthStretch,hf;n: Natah:
InclineThough the KeyWord natah appears in many Books to describe God stretching forth His
hand, the exact spelling used in AV Psalm 119:112 – ytiyfin: (natithi) – appears once and only
once in the Minor Prophets; in the opening passage of Zephaniah:
I will also stretch out (natithi) mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims [false priests] with the priests; And them that worship the host of heaven upon thehousetops; and them that worship and that swear by the LORD, and that swear by Malcham.
And them that are turned back from the LORD; and those that have not sought the LORD,
nor enquired for him.
Zephaniah 1:4ff (Spoke 14, Cycle 2)278

Spoke 14 – Nun: 2 Chronicles, Zephaniah, Hebrews
Zephaniah's prophecy reads like a detailed checklist describing the task God had set before Josiah. He raised him up to cast down the works of his exceedingly wicked grandfather,
Manasseh, whose iniquity knew no end:
For he built again the high places which Hezekiah his father had broken down, and he reared
up altars for Baalim, and made groves, and worshipped all the host of heaven, and served
them. Also he built altars in the house of the LORD, whereof the LORD had said, In Jerusalem shall my name be for ever. And he built altars for all the host of heaven in the two
courts of the house of the LORD. And he caused his children to pass through the fire in thevalley of the son of Hinnom: also he observed times, and used enchantments, and usedwitchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in thesight of the LORD, to provoke him to anger. And he set a carved image, the idol which he had
made, in the house of God ...
2 Chronicles 33:3ff (Spoke 14, Cycle 1)

The specific elements condemned in Zephaniah's prophecy – worship of Baal and the host ofheaven – were institutionalized at the time Josiah was born. Iniquity was boundless, thefalse priests had placed their idols in the Lord's very own House to pollute it! And though
Josiah cleansed the Temple, it was not long after his death that the wickedness returned.
God memorialized this crime in a KeyLink between the first two Books of Spoke 14 based on
the simple set (priests, polluted) in the KJV: 156

Spoke 14 KeyLink
The Priests Polluted the Sanctuary!
2 Chronicles (Spoke 14, Cycle 1)

Zephaniah (Spoke 14, Cycle 2)[36:14] Moreover all the chief of the priests,
and the people, transgressed very much after all the abominations of the heathen; andpolluted the house of the LORD which he
had hallowed in Jerusalem.

[3:4] Her prophets are light and treacherous
persons: her priests have polluted thesanctuary, they have done violence to thelaw.

This inveterate wickedness persisted no matter how many prophets and reforming kings God
raised up. It finally brought down His judgment upon Judah in the form of the Babylonian Exile, which Zephaniah prophesied with great specificity and finality.
The reference to Manasseh's father Hezekiah in 2 Chronicles 33:3 above points back to
his reformation that was essentially identical to Josiah's, enacted about a century earlier. It
also links to Zephaniah's prophecy in many ways. For example, consider Hezekiah's speech
to the Levites when he cleansed the House of the Lord:
And said unto them, Hear me, ye Levites, sanctify now yourselves, and sanctify the house of
the LORD God of your fathers, and carry forth the filthiness out of the holy place. For our fathers have trespassed, and done that which was evil in the eyes of the LORD our God, andhave forsaken him, and have turned away their faces from the habitation of the LORD,
and turned their backs.
2 Chronicles 29:6 (Spoke 14, Cycle 1)

As might be guessed by the reference to the Levites, this record is unique to 2 Chronicles. It
is omitted in 2 Kings, though the general outline of his reign is recorded there. The last high279

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
lighted phrase forms a KeyLink to Zephaniah 1:6. It
Spoke 14 KeyLink
should be compared with 2 Chronicles 15:1ff quoted
on page 272. Unfortunately, this book will not acBacks turned on the Lord!
commodate the overabundance of riches we havehere. I can not even list all the links without extending
2 Chron 29:6
Zeph 1:6
it beyond reasonable measure. But I do have room togive one more praise to the Lord for what He has done in His Holy Word. Hallelujah!

 The Candle of the Lord (Alphabetic Link)
And it shall come to pass at that time, that I will search (chaphash) Jerusalem with candles(ner), and punish the men that are settled on their lees: that say in their heart, The LORD will
not do good, neither will he do evil.
Zephaniah 1:12 (Spoke 14, Cycle 2)This verse is one of the most famous in Zephaniah. It led
Medieval artists to frequently represent him with a candle
searching out Jerusalem. It links directly to the first Nunverse in the great Alphabetic Psalm 119: Thy word is a lamp (ner) unto my feet, and a light unto mypath.

AV Ps 119:105

Scripture relates this lamp to the spirit that God placed inevery man using another Nun KeyWord (Prov 20:27):

n Nun KeyWords
rnE Ner: Candle, Lamp
vp,n< Nephesh: Soulhm;v;nÒ Neshamah: Spirit

The spirit (neshamah) of man is the candle (ner) of the LORD, searching (chaphash) all
the inward parts of the belly.

The word describing the function of the candle (ner) as searching (chaphash) is the sameas that in Zephaniah 1:12. It differs only in its first Letter from the Nun KeyWord nephesh: My soul (nephesh) is continually in my hand: yet do I not forget thy law.
 His soul (nephesh) shall dwell at ease; and his seed shall inherit the earth.

AV Ps 119:109
AV Ps 25:13

Neshamah first appears when God breathed the breath (neshamah) of life into Adam (Gen2:7). It is essentially synonymous with the much more common ruach (spirit). These words
are used in parallel in four verses; Job 27:3, Job 34:14, Isa 42:5, and this one from Job 33:4:
The Spirit (Ruach) of God hath made me, and the breath (neshamah) of the Almighty hathgiven me life.

Rabbinic tradition brings all these ideas together by noting that two of the primary parts ofman – soul (nephesh) and spirit (ruach) – form the acronym ner (lamp) that searches out
the deep things within us (1 Cor 2:11). Hebrew translations of the New Testament use thesewords in one of the most famous verses in the Book of Hebrews where God proclaims thepower of the Living Word that searches our heart unto division of soul and spirit:
For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing
even to the dividing asunder of soul (nephesh) and spirit (ruach), and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creaturethat is not manifest in his sight: but all things are naked and opened unto the eyes of him withwhom we have to do.
Hebrews 4:12f (Spoke 14, Cycle 3)280

Spoke 14 – Nun: 2 Chronicles, Zephaniah, Hebrews

 Hebrews: Jesus Christ, High Priest and Heir of All Things
God, who at sundry times and in divers manners spake in time past unto the fathers by theprophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heirof all things, by whom also he made the worlds; Who being the brightness of his glory, andthe express image of his person, and upholding all things by the word of his power, when hehad by himself purged our sins, sat down on the right hand of the Majesty on high; Being
made so much better than the angels, as he hath by inheritance obtained a more excellent
name than they.
Hebrews 1:1ff (Spoke 14, Cycle 3)

The opening passage of Hebrews reveals Jesus Christ as
the Son of God and heir of all things who has received His
exalted name by inheritance. This links to the primary Nun
KeyWord nachal that God used in AV Psalm 119:111. The
importance of this KeyWord, and its relation to the Jewish
concept of the Messiah, is common knowledge amongst
rabbinic scholars. Rabbi Ginsburg set it prominently in thetitle of his chapter on the Letter Nun, "The Messiah – Heir to
the Throne," and subtitled it with the "Yinon" quote from
Psalm 72:17 (pg 271). If I did not know that he was drawing
these ideas from the ancient rabbinic tradition, I easily could
have thought that he derived them from the structure of theChristian Bible!
The Book of Hebrews contains over a quarter of all occurrences of the words heir, inherit, and inheritance foundin the Epistles on Cycle 3. They span the whole Book, being
found in five chapters (1, 6, 9, 11, 12). A few samples ofcharacteristic verses should make God's intent clear. This
theme also links to the root meaning of Nun as a symbol ofcontinuance, faithfulness, immutability, and eternality:

n Nun KeyWords
lj'n: Nachal: Inheritancelj'n" Nachal: River
Continue,÷Wn Nun:PropagateSon,÷yni Neen:
Offspring
Progeny,
dk,n< Neked:
Posterity
Extend,hf;n: Natah:
Stretch Out

÷m;aÔn< Ne’eman: Faithful And we desire that every one of you do shew the same diligence to the full assurance of hope
unto the end: That ye be not slothful, but followers of them who through faith and patience
inherit the promises.
Heb 6:11f

 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of
his counsel, confirmed it by an oath:Heb 6:17

 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might
receive the promise of eternal inheritance.
Heb 9:15

 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an
ark to the saving of his house; by the which he condemned the world, and became heir of therighteousness which is by faith. By faith Abraham, when he was called to go out into a place
which he should after receive for an inheritance, obeyed; and he went out, not knowing
whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:
Heb 11:7ff

The last quote, spanning three verses from the great Faith Hall of Fame of Hebrews 11 (pg284), is based on the fundamental Nun KeyWord ne’eman (faithful). Again, we are witness281

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
ing the endless beauty of this Divine tapestry. The reference to the "land of promise" further
amplifies the connection between Nun and Inheritance, for it was Joshua Ben Nun (Son ofNun) who caused Israel to inherit the Promised Land (Deut 1:38, pg 117). His title forms theacronym Bet Nun and so spells the Hebrew word Ben (Son). He is a great type of the Son ofGod, who also bears the name Joshua (the Hebrew equivalent of Jesus), and who caused us
to enter into our eternal inheritance of heaven (Heb 9:15). This is prophesied in the Second
Psalm, the Psalm of the Son, the Second Person of the Holy Trinity:
I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance (nachal) andthe uttermost parts of the earth for thy possession.

The Son (Ben) is Heir (Nun) of the House (Bet). These ideas define an essential aspect the
Biblical meaning of the word son. Hebrews quotes this verse twice (Heb 1:5, 5:5).

 A High Priest Forever after the Order of Melchizedek (Alphabetic Link)
Wherein God, willing more abundantly to shew unto the heirs of promise the immutabilityof his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay
hold upon the hope set before us: Which hope we have as an anchor of the soul, both sureand stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest forever after the order of Melchizedek.
Hebrews 6:17ff (Spoke 14, Cycle 3)This passage brings the integration of Hebrews
with the priestly theme of 2 Chronicles into fullview. Its entire seventh chapter contrasts andcompares the Levitical Priesthood with theeternal Priesthood of Jesus Christ. The words
priest, Levite, or Levitical occur eighteen times
in just that one chapter. Likewise, the Book itself
contains the vast majority of all references topriests and sacrifice found in the Twenty-Two
Epistles, as shown in the graph. Furthermore,
the whole basis of Christ's Priesthood rests on
the oath God swore, saying "The Lord hathsworn (nishba), and will not repent, Thou art a
priest for ever after the order of Melchizedek"(Ps 110:4). The word God used in this Oath is a primary Nun KeyWord that He placed withperfect precision in the great Alphabetic Psalm 119:
 I have sworn (nishbati), and I will perform it, that I
will keep thy righteous judgments.

AV Ps 119:106

These two KeyWords are almost identical. They area grammatical conjugation of the Shin KeyWord
shava (to swear, pg 208) called the niphil perfect.
Their only difference is that one is in the first person
282

n Nun KeyWords[B'v]nI Nishba: He has sworn
yTi[]B'v]nI Nishbati: I have sworn

Spoke 14 – Nun: 2 Chronicles, Zephaniah, Hebrews
and the other is in the third. This is a powerful link from a Nun Alphabetic Verse to the primary theme of Hebrews. It is profoundly intertwined with the meaning of Nun as the symbolof continuance, faithfulness, immutability, and eternality. Look again at the expressions
in the verse quoted at the head of this section; heirs of promise, immutable, confirmed, anchor of the soul, sure and steadfast, forever. And all those are just from one passage! This is
the dominant vocabulary of Hebrews, as seen with complete clarity here in this list of
characteristic words found in it (repeat occurrences in parentheses):confidence (3x), confirmation, confirmed (2x), continually (3x), continue (2x), continued, continueth, continuing, daily (3x), endure (2x), endured (5x), enduring, established, eternal (5x),faith (32x), faithful (4x), for ever (9x), for evermore, foundation (4x), hold fast (3x), immutable,
immutability, often (2x), oftentimes, patience (3x), patiently, remain, remainest, remaineth(2x), rest (10x), stedfast (3x), sure, surety, unchangeable

This list contains over one hundred occurrences of words exemplifying the symbolic meaning of the Fourteenth Letter as taught in Scripture and recognized for thousands of years in
rabbinic tradition. Just as we saw the meaning of Gimel exemplified by a large set of words
associated with abundance in 2 Corinthians on Spoke 3 (pg 163), so now we see exactly thesame phenomenon with regards to the meaning of Nun in Hebrews on Spoke 14. Yet there
still is more. All these ideas are amplified by the five "eternals" found nowhere in the Bible
except the Book of Hebrews. Three of them occur in a single context, so I will present it here:
But Christ being come an high priest of good things to come,
The Five "Eternals" Unique
by a greater and more perfect tabernacle, not made withto the Book of Hebrews
hands, that is to say, not of this building; Neither by the bloodof goats and calves, but by his own blood he entered in once
 Eternal Salvation(5:9)
into the holy place, having obtained eternal redemption for Eternal Judgment(6:2)
us. For if the blood of bulls and of goats, and the ashes of an Eternal Redemption (9:12)
heifer sprinkling the unclean, sanctifieth to the purifying of theflesh: How much more shall the blood of Christ, who through Eternal Spirit(9:14)
the eternal Spirit offered himself without spot to God, purge
 Eternal Inheritance (9:15)
your conscience from dead works to serve the living God? And
for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called
might receive the promise of eternal inheritance.
Hebrews 9.11ff (Spoke 14, Cycle 3)

The last highlighted phrase, eternal inheritance, sums up the full meaning of Nun. Hebrews
explains its origin in Melchizedek, who appears in the OT History Books only in Genesis 14:
 For this Melchizedek, king of Salem, priest of the most high God, ... Without father, withoutmother, without descent, having neither beginning of days, nor end of life; but made like unto
the Son of God; abideth a priest continually.
Heb 7:1ff

 And it is yet far more evident: for that after the similitude of Melchizedek there ariseth anotherpriest, Who is made ... after the power of an endless life. For he testifieth, Thou art a priest
forever after the order of Melchizedek.
Heb 7:15f

 But this man, because he continueth ever, hath an unchangeable priesthood.

Heb 7:24

 Now of the things which we have spoken this is the sum: We have such an high priest, who is
set on the right hand of the throne of the Majesty in the heavens ...

 JESUS CHRIST THE SAME YESTERDAY, AND TODAY, AND FOREVER.
283

Heb 8:1
Heb 13:8

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 Jesus Christ, the Substance of Our Faith
Now faith is the substance of things hoped for, the evidence of things not seen. For by it theelders obtained a good report. Through faith we understand that the worlds were framed by
the word of God, so that things which are seen were not made of things which do appear.
Hebrews 11:1ff (Spoke 14, Cycle 3)

These words open the great memorial to the countless saints who lived faith-filled lives unto
God. Though this chapter contains twenty-five occurrences of the word faith, it barely
touches the great cloud of God's witnesses, being restricted (like the book you hold in yourhands), by limits of space and time:
And what shall I more say? for the time would fail me to tell of Gideon, and of Barak, and of
Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who throughfaith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths oflions, Quenched the violence of fire ...
Hebrews 11:32ff (Spoke 14, Cycle 3)

Though space is slim, there is a hidden gem that must be shared. God used the word translated as substance – upostasi" (hupostasis) – also in the opening passage of Hebrews
where it is translated as person. There is a profound parallel between these verses that reveals the true "substance" of our faith, the Lord Jesus who, though we have not seen Him
with our eyes, is the object of all our hope, the Author and Finisher of our Faith:
Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay
aside every weight, and the sin which doth so easily beset us, and let us run with patience therace that is set before us, Looking unto Jesus the author and finisher of our faith; who forthe joy that was set before him endured the cross, despising the shame, and is set down at
Hebrews 12:1ff (Spoke 14, Cycle 3)
the right hand of the throne of God.

 Gather Together, the Day Approaches! (Zephaniah

Hebrews)

Gather yourselves together, yea, gather together ... Before the decree bring forth, before
the day pass as the chaff, before the fierce anger of the LORD come upon you, before theday of the LORD’S anger come upon you.
Zephaniah 2:1f (Spoke 14, Cycle 2)Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
Hebrews 10:25 (Spoke 14, Cycle 3)284

s
SPOKE 15 – SAMEK:
EZRA, HAGGAI, JAMES God our Helper and Supporter
Humble yourselves in the sight of the Lord, and heshall lift you up.
James 4:10 (Spoke 15, Cycle 3)

The primary themes of the Fifteenth Spoke are based
directly on meaning of the Fifteenth Letter. Its namecomes from the verb samak, variously translated in the
KJV as support, uphold, sustain, establish, andstand fast. This coheres with its form in the ancient
Hebrew script as a pillar – – upholding three horizontal beams. God firmly established its name and meaning in four Alphabetic Verses:
 The LORD upholdeth (samak) all that fall, andraiseth up all those that be bowed down.
AV Ps 145:14

 They stand fast (samak) for ever and ever ...

s Samek KeyWords
Jm,s; Samek: 15 LetterthJm's; Samak: Support, Uphold
Support, Help,d['s; Sa’ad:
Assist, Feedlb's; Sabal: To Bear a Burden

AV Ps 111:8a

 His heart is established (samak), he shall not be afraid ...

AV Ps 112:8a

 Uphold (samak) me according unto thy word, that I may live: and let me not be ashamed of myhope.

AV Ps 119:116

As a verb, samak refers to all kinds of support – spiritual, moral, financial, and physical. It
describes the support and foundation of buildings, as with “the two middle pillars upon which
the house stood, and on which it was borne up (samak)” in the house brought down by
Samson (Jdg 16:29). God presented the synonym sa'ad – typically translated with similarwords such as uphold, support, sustain, help – as a KeyWord in Psalm 119: Hold thou me up (sa’ad), and I shall be safe: and I will have respect unto thy statutes continually.

Av Ps 119:117

God used this word to metaphorically describe the foundation of a righteous king's throne,"Mercy and truth preserve the king: and his throne is upheld (sa'ad) by mercy" (Prov 20:28),
and again in the prophecy of the Everlasting Kingdom of His Son, Jesus Christ (Isa 9:6f):
For unto us a child is born, unto us a son is given: and the government shall be upon hisshoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlast-285

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
ing Father, The Prince of Peace. Of the increase of his government and peace there shall be
no end, upon the throne of David, and upon his kingdom, to order it, and to establish (sa'ad)
it with judgment and with justice from henceforth even for ever.

This KeyWord also appears in Ezra (Cycle 1) when God sent the Prophet Haggai (Cycle 2)
and others to help (sa'ad) the captives returning from the Babylonian Exile in their efforts torebuild His Temple:
Then the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto theJews that were in Judah and Jerusalem in the name of the God of Israel, even unto them.
Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began tobuild the house of God which is at Jerusalem: and with them were the prophets of God helping (sa’ad) them.
Ezra 5:2 (Spoke 15, Cycle 1)

The third KeyWord listed in the table, sabal, also appears in Ezra when the gentile kingCyrus wrote his Decree of Support for the rebuilding of the Temple: 157
In the first year of Cyrus the king, the same Cyrus the king made a decree concerning thehouse of God at Jerusalem, Let the house be builded, the place where they offered sacrifices,and let the foundations thereof be strongly laid (sabal); the height thereof threescore cubits, and the breadth thereof threescore cubits;
Ezra 6:3 (Spoke 15, Cycle 1)

We are now beholding a supernatural threefold cord woven from 1) the meaning of the Fifteenth Letter as support, 2) a main theme of the Fifteenth Book, support for rebuilding of
the Temple and Jerusalem, and 3) and first appearance of the Prophet Haggai, which formsa Spoke 15 KeyLink since he appears in no other Book but his own on Cycle 2. Yet this isbut the beginning of wonders; the name of the Fifteenth Book is itself a synonym of Samek!

 Ezra: The Helper
Then I [Ezra] proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us(azar) against the enemy in the way: because we had spoken unto the king, saying, The handof our God is upon all them for good that seek him; but his power and his wrath is against allthem that forsake him.
Ezra 8:21ff (Spoke 15, Cycle 1)

The Divine integration of Samek with the Books on Spoke 15 is extremely plain and obvious.
It all begins with Ezra, the name of the Fifteenth Book, which is a simple variation on thenoun ezer (help), from the root verb azar (to help). God presented these words in parallelwith samak in two verses:
And I looked, and there was none to help (azar); and I
wondered that there was none to uphold (samak).
Isaiah 63:5
Behold, God is mine helper (ezer): the Lord is withthem that uphold (samak) my soul.
Psalm 54:4

Samek Synonyms

rz²[e Ezer: Help, Support (noun)rz¾[; Azar: Help, Support (verb)

The meaning of ezer as help is also presented in the plain text of Scripture when Moses explained the name his second son Eliezer, saying "for the God (El, pg 122) of my father, said
he, was mine help (ezer)" (Exo 18:4). Aaron, the first High Priest and brother of Moses, gave286

Spoke 15 – Samek: Ezra, Haggai, Jameshis son a similar name, Eleazar, which difNames based on the verb Azar (Help)fers only by a Yod (and vowel points) andhas the same meaning of “God is my
Ezra: Helper
helper.” There seems to have been a family tradition of names based on this root
Azariah: The Lord is My Helper
since Ezra was the direct descendent of
Aaron’s son Eleazar, and the related nameEleazar: God is My Helper
Azariah, meaning “the Lord (Yah) has
helped," also appears twice in his genealEliezer: God is My Helperogy, for a total of four occurrences ofnames based on the azar root. Given this family tradition, it is little wonder that Ezra would
be “ashamed” to rely on anything but God’s help (azar), as he stated above in Ezra 8:21.
Reliance on God’s help is the essence of his name and his heritage.

ar;zÒ[,
hy:r]z¾[
rz:[;l]a,rz²[,yliaÔ

God also used ezer in parallel with the Samak KeyWord
and synonym, sa'ad, in Psalm 20:2:
The LORD hear thee in the day of trouble; the name of the
God of Jacob defend thee; Send thee help (ezer) from the
sanctuary, and strengthen (sa’ad) thee out of Zion.

In sum: God presented samak and sa'ad as Keywords in
the Alphabetic Verses and used them both in parallel withazar and ezer, cognates of Ezra's name. We have, therefore, a threefold convergence of the meaning of Samek
with the name and the dominant theme of the Fifteenth
Book! Such is the incomparable Wisdom of our God who"upholds all things by the word of His Power."

Family Line of Ezra
Now after these things, in thereign of Artaxerxes king of Persia,
Ezra the son of Seraiah, the sonof Azariah, the son of Hilkiah, The
son of Shallum, the son of Zadok,
the son of Ahitub, The son of
Amariah, the son of Azariah, theson of Meraioth, The son of Zerahiah, the son of Uzzi, the son of
Bukki, The son of Abishua, theson of Phinehas, the son of
Eleazar, the son of Aaron thechief priest.
Ezra 7:1ff

 Decree of Support from Cyrus
Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of
the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.
Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) whichis in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men ofhis place help him with silver, and with gold, and with goods, and with beasts, besides
the freewill offering for the house of God that is in Jerusalem.
And all they that were about them strengthened their hands with vessels of silver, with gold,with goods, and with beasts, and with precious things, beside all that was willingly offered.
Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods; Even
those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah.
Ezra 1:2ff (Spoke 15, Cycle 1)

This opening passage of Ezra defines the primary theme of his whole Book. It begins with aroyal decree from the Persian king Cyrus commanding full support for the building of the
Temple, including the specific supply of five named commodities (silver, gold, goods, beasts,
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precious things), in addition to all that was freely offered. And as if this were not enough,Cyrus also ordered his treasurer to return the vessels that belonged in the house of the Lord.
In every way, Cyrus fulfilled the symbolic meaning of Samek (Support) with respect tothe rebuilding of the Temple.

 The Foundation of the Temple
And when the builders laid the foundation (yasad) of the temple of the LORD, they set thepriests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, topraise the LORD, after the ordinance of David king of Israel. And they sang together bycourse in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they
praised the LORD, because the foundation of the house of the LORD was laid (yasad).
Ezra 3:10ff (Spoke 15, Cycle 1)

The great themes of Spoke 15 continue to manifest withincreasing clarity with the laying of the Temple’s foundation which is, by definition, that which supports or upholds a building. Despite great opposition that would lastfor many years, Zerubbabel successfully led the projectand personally laid the foundation. The word used to describe this event, yasad (to lay a foundation), appears
many times in Scripture with a variety of meanings, including the literal stone foundation of a building, the establishment of a society, and in the most metaphorical sense,
God’s Wisdom as the “foundation of heaven” (Prov 3:19).

Hebrew Word Picture

ds'y: (Yasad, To Found)
The Base of Support

y Yod: Hand (Power)s Samek: Support
d Dalet: Foursquare Base

The verb yasad is composed of three Letters. The central and most active Letter, Samek,
expresses the essential meaning of the word itself. The Dalet carries the idea of fourfold extension (the shape of Ezekiel's Temple on Spoke 4, pg 179) as well as overtones of physicality (Four Elements, pg 181), and so suggests the general idea of a solid, fourfold base for thefoundation. These two Letters form the stem, the part of the word that remains unchanged
regardless of conjugation. The Yod signifies only the verb form and is replaced with other
Letters depending on conjugation. For example, Mem (m) and Vav (w) replace it to form thesubstantive noun ds;Wm (musad, foundation), and Hey (h) and Vav (w) replace it to form the"hophel third person perfect," ds'Wh (husad), meaning "he caused the foundation to be laid."
The elemental force – the root idea – of the word resides in the stem formed by Samek and
Dalet, which, by the way, lie diametrically opposed on the Wheel like the Letters of et-kol(everything, pgs 89, 277).

 Decree of Support from Darius
Now when the adversaries of Judah and Benjamin heard that the children of the captivity
builded the temple unto the LORD God of Israel ... [they] weakened the hands of the people of
Judah, and troubled them in building, And hired counselors against them, to frustrate their
purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.
Ezra 4:1ff (Spoke 15, Cycle 1)288

Spoke 15 – Samek: Ezra, Haggai, JamesThe project to rebuild the Temple was persistently hindered by local inhabitants who had
filled the vacuum left by the Babylonian Exile. God therefore raised up the prophets Haggai,
Zechariah, and Zerubbabel in the second year of Darius to renew the effort. Again, it was
opposed by the locals who asked "Who commanded you to build this house and to make up
these walls?" (Ezra 5:9). They either did not know or did not believe that Cyrus had given adecree, so they wrote to Darius asking that "there be a search made in the king’s treasure
house, which is there at Babylon, whether it be so, that a decree was made of Cyrus the kingto build this house of God at Jerusalem" (Ezra 5:17). Darius searched the House of Books(Bet Sepharim) and found the original decree of Cyrus, and decided to write his own:... Let the governor of the Jews and the elders of the Jews build this house of God in hisplace. Moreover I make a decree what ye shall do to the elders of these Jews for the buildingof this house of God: that of the king’s goods, even of the tribute beyond the river, forthwith
expenses be given unto these men, that they be not hindered. And that which they haveneed of, both young bullocks, and rams, and lambs, for the burnt offerings of the God ofheaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail: ... I Darius have made a decree, let
it be done with speed.
Ezra 6:7ff (Spoke 15, Cycle 1)

As with Cyrus' original edict, this decree from Darius was more than a mere building permit.
He commanded full support for all aspects of the building project, including money from thetribute he received from Jerusalem "beyond the river" and he even topped it off with threatsof utter destruction to anyone who would dare oppose the project. As with Cyrus, Darius fulfilled the symbolic meaning of Samek to the Letter (pun intended).

 Taxes, Toll, and Tribute: Governmental Support
This is the copy of the Letter that they sent unto him, even unto Artaxerxes the King … Be it
known unto the king, that the Jews which came up from thee to us are come unto Jerusalem,building the rebellious and the bad city, and have set up the walls thereof, and joined thefoundations. Be it known now unto the king, that, if this city be builded, and the walls set up
again, then will they not pay toll, tribute, and custom, and so thou shalt endamage therevenue of the kings.
Ezra 4:11ff (Spoke 15, Cycle 1)

After Darius died, the opponents to the rebuilding of Jerusalem renewed their efforts by writing to king Artaxerxes. The support of any government derives primarily from money collected in the form of taxes, tolls, tributes and customs. This is how regimes run today and it
is how they ran in the days of Ezra. Any threat to their money supply would instantly cause
alarm. Those opposed to the rebuilding of Jerusalem used this tactic to convince Artaxerxes
to order a stop to the work of restoration. They argued that allowing the Jews to continuebuilding would threaten the king’s monetary support received through governmental taxes,
and so the king commanded that the work cease “until,” said the king, “another commandment is given by me” (Ezra 4:21).

 Decree of Total Support from Artaxerxes
Now this is the copy of the Letter that the king Artaxerxes gave unto Ezra the priest, thescribe, even a scribe of the words of the commandments of the LORD, and of his statutes to
Israel. Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of289

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heaven, perfect peace, and at such a time. I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go
up to Jerusalem, go with thee.
Ezra 7:11ff (Spoke 15, Cycle 1)

When King Artaxerxes did give another commandment, it was not merely another in sequence, it was another of an entirely different kind. Something had happened and his heart
was now enthusiastically devoted to the full, abundant, and overflowing support for the
maintenance of the Temple and strengthening of Jerusalem. It seems quite likely that God
used his step-mother Esther to effect the transformation (pg 307). The decree of support itself spans eighteen verses, filling most of Ezra 7. The king and his advisors freely offered
their own silver and gold unto the God of Israel, whom they acknowledged as the God ofheaven, and wrote what amounts to a blank check for support of Jerusalem and the Houseof God, using the word “whatsoever” four times in his edict (Ezra 7:21ff):
 And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver
and the gold, that do after the will of your God.

Ezra 7:18

 And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure house.

Ezra 7:20

 That whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require ofyou, it be done speedily.

Ezra 7:21

 Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the
God of heaven:

Ezra 7:23

One must read the whole chapter to appreciate the full sense of Artaxerxes passionate support for Jerusalem, though the second item bestowing money “out of the king’s treasure
house” gives a pretty good image of the whole. Yet there is one final turnaround that is marvelously characteristic of God’s way of working justice. He turns the devices of the wicked
upon their own head. The opposition had threatened that Artaxerxes would lose tax revenue,
but after God turned the king’s heart around, so then the king turned his command aroundand made it illegal to tax the Temple workers:
Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims,
or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom,
upon them.
Ezra 7:24 (Spoke 15, Cycle 1)

Is there an end to the wonders of our God? The little Book of Ezra the Helper is absolutely
saturated with all aspects of help and support; positive and negative, personal and governmental, provided, denied, and provided again, with the latter end greater than its beginning!

 Haggai: Prophet of the Restoration
Then spake Haggai the LORD’S messenger in the LORD’S message unto the people, saying,
I am with you, saith the LORD. And the LORD stirred up the spirit of Zerubbabel the son of
Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest,
and the spirit of all the remnant of the people; and they came and did work in the house of the
LORD of hosts, their God.
Haggai 1:13ff (Spoke 15, Cycle 2)

The name of the Prophet Haggai appears eleven times in Scripture; twice in Ezra and ninetimes in the Book that bears his name. Since he appears nowhere else in the all the Bible,
his name forms a unique link – a KeyLink – between Cycle 1 and Cycle 2 on Spoke 15. This
290

Spoke 15 – Samek: Ezra, Haggai, Jameswas discussed in Part I in the context of the correlated
Spoke 15 KeyLink
fine-structure of the fifty-one Books on the first seventeen
Spokes (pg 97). They are the Historical (Ezra) and ProThe Prophet Haggai
phetic (Haggai) Books corresponding to the same time
period, and so there are many links and KeyLinks between
Ezra 5:1
Haggai 1:1
them. For example, searching the KJV for all verses that
contain the set (first, house, eyes) selects exactly two verses, so we have another KeyLink,
based on the primary theme of rebuilding the Temple:

Spoke 15 KeyLink
The Glory of the First Temple
Ezra 3:12 (Spoke 15, Cycle 1)

Haggai 2:2f (Spoke 15, Cycle 2)

But many of the priests and Levites and chiefof the fathers, who were ancient men, that
had seen the first house, when the foundation of this house was laid before their eyes,
wept with a loud voice; and many shouted
aloud for joy:

Speak now to Zerubbabel the son of Shealtiel,
governor of Judah, and to Joshua the son ofJosedech, the high priest, and to the residue ofthe people, saying, Who is left among youthat saw this house in her first glory? andhow do ye see it now? is it not in your eyes incomparison of it as nothing?

Another KeyLink is revealed by searching for the set ("temple of the Lord", laid, day), which
selects exactly two verses from Spoke 15 that say almost exactly the same thing:Spoke 15 KeyLink
Before the Foundation of the Temple of the Lord was Laid
Ezra 3:6 (Spoke 15, Cycle 1)

Haggai 2:15 (Spoke 15, Cycle 2)

From the first day of the seventh month began
they to offer burnt offerings unto the LORD.
But the foundation of the temple of the LORD
was not yet laid.

And now, I pray you, consider from this day
and upward, from before a stone was laid
upon a stone in the temple of the LORD:

This is a very rich Spoke, and I have so much to say that unfortunately will not fit here in thelimited context of this little book. More information is on my website, BibleWheel.com.

 James: Support the Brethren!
What doth it profit, my brethren, though a man say he hath faith, and have not works? canfaith save him? If a brother or sister be naked, and destitute of daily food, And one of you
say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them notthose things which are needful to the body; what doth it profit? Even so faith, if it hath notworks, is dead, being alone.
James 2:14ff (Spoke 15, Cycle 3)

The Book of James bears distinctive characteristics that set it apart from all other Books in
the New Testament. It is a corrective to potential abuse of the doctrines of Sola Gratia and
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Sola Fide, that is, that salvation is by grace alone through faith alone. His strong emphasison the importance of actually doing good works greatly confused Luther who could not reconcile this with Paul's plain teaching that "by grace are ye saved through faith; and that notof yourselves: it is the gift of God: Not of works, lest any man should boast." His inability to
see God's purpose in James was such that he called this great Book "an epistle of straw." Itseems to me that if James is any kind of straw, it is the straw that should break the back ofany camel bearing the load of denied facts testifying to the Divine design of the Bible and its
integration with the Hebrew Alphabet. It is here in James, the final Book on Spoke 15, that
God reveals the ultimate spiritual significance of Samek in the plainest possible language:For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural
face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth whatmanner of man he was. But whoso looketh into the perfect law of liberty, and continueth
therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in
his deed. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Pure religion and undefiled before God andthe Father is this, To visit the fatherless and widows in their affliction, and to keep himself
unspotted from the world.
James 1:23ff (Spoke 15, Cycle 3)This is the essence of Samek: support for the Body of Christ, the living Temple of God.

 Lack of Divine Support Due to Sin (Haggai
Now therefore thus saith the LORD of hosts;
Consider your ways. Ye have sown much,and bring in little; ye eat, but ye have notenough; ye drink, but ye are not filled withdrink; ye clothe you, but there is none warm;and he that earneth wages earneth wages to
put it into a bag with holes.
Haggai 1:5ff
Ye lust, and have not: ye kill, and desire tohave, and cannot obtain: ye fight and war, yet
ye have not, because ye ask not. Ye ask, andreceive not, because ye ask amiss, that ye
may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that thefriendship of the world is enmity with God?
whosoever therefore will be a friend of theworld is the enemy of God.
James 4:2ff

James)

Spoke 15 KeyLink
Lack of Support due to Sin
Haggai (Cycle 2)James (Cycle 3)

Ye have sown much

Ye lustand bring in little

and have not:ye eatye kill, and desire to
have,

but ye have not enoughand cannot obtain:ye drink

ye fight and war,

but are not filled withdrink

yet ye have not, because ye ask not

ye clothe you

Ye ask,but there is none warm

and receive not,These passages form an extensive interand he that earneth
because ye ask amiss,woven KeyLink that exemplifies our dependwages earneth wages tothat ye may consume
ence on Divine support. They both present a
put it into a bag with
it upon your lusts.
sequence of four verbs preceded by a ye folholes.
lowed by the phrase have not or somethingsimilar. It is God's desire to give us His full Divine Support in all areas of our lives. Our sin
is the only thing stopping us from receiving His abundant Gifts. He has given us His Promise:"Humble yourselves in the sight of the Lord, and he shall lift you up" (James 4:10).
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[SPOKE 16 – AYIN:
NEHEMIAH, ZECHARIAH,
1 PETER The Eyes of the Lord
For who hath despised the day of small things? forthey shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven;
they are the eyes of the LORD, which run to and fro through the whole earth.
Zechariah 4:10 (Spoke 16, Cycle 2)

The great themes of Spoke 16 flow directly from the literalmeaning of the name of the Sixteenth Letter – Ayin – thecommon Hebrew word for an eye, the organ of sight. This
coheres with shape in the ancient script – O – a simple image of the eye. Ayin also denotes a well, spring, or fountain, a kind of “eye of water” in the ground. It is one of themost firmly established names; there being six Alphabetic
Verses bearing witness to it: Mine eyes are ever toward the LORD ...

AV Ps 25:15

 Mine eye trickleth down, and ceaseth not ... AV Lam 3:49
 Mine eye affecteth mine heart because of all the daughters of my city.

AV Lam 3:51

 Mine eyes fail for thy salvation, and for the word of thyrighteousness.

AV Ps 119:123[ Ayin KeyWords
÷yI[' Ayin: 16 Letterth÷yI[' Ayin: Eye, Fountaind[e Ed: Witness
hd;[e Edah: Testimonydm'[; Amad: To StanddWM[' Ammud: Pillar

 The eyes of all wait upon thee; and thou givest them their meat in due season.

AV Ps 145:15

 The eyes of the LORD are upon the righteous, and his ears are open unto their cry. AV Ps 34:15
The reference to "the eyes of the Lord" in the last verse is particularly enlightening. Thisphrase appears twenty-two times in Scripture 158, with the final two aligned on Spoke 16 in
Zechariah 4:10 (quoted above) and this verse from 1 Peter:
For the eyes of the Lord are over the righteous, and his ears are open unto their prayers:
but the face of the Lord is against them that do evil.
1 Peter 3:12 (Spoke 16, Cycle 3)This verse from 1 Peter is a direct quote from the Ayin verse of Psalm 34. It is quoted in
no other Book and so forms a unique link – an Alphabetic KeyLink – from the Ayin verse of
AV Psalm 34 to 1 Peter on Spoke 16. Furthermore, the KeyLink is based on the meaning of293

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the name of the Sixteenth Letter itself!
Consider what is going on here. We haveanother top-level, super-obvious, explicit
integration of the order of the Books of the
Bible with the pattern of the Hebrew Alphabet.

Spoke 16 Alphabetic KeyLink
The Eyes of the Lord areover the Righteous
Ayin Verse (AV Ps 34:15)

1 Peter 3:12

AV Psalm 34 is particularly rich in Alphabetic Links. It played key roles on Spoke 1 (pg128), Spoke 2 (pg 139), Spoke 9 (pg 224), and now here on Spoke 16. But the best is yet tocome in the absolutely stunning Alphabetic KeyLink from the prophecy of the Crucifixion in
its Shin verse to the unique record of its fulfillment in John's Gospel on Spoke 21 (pg 361).

 Nehemiah: Open thine Eyes to the Prayer thy Servant, O Lord!
The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, inthe twentieth year, as I was in Shushan the palace, that Hanani, one of my brethren, came, heand certain men of Judah; and I asked them concerning the Jews that had escaped, whichwere left of the captivity, and concerning Jerusalem. And they said unto me, The remnant thatare left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire. And it came to pass,when I heard these words, that I sat down and wept, and mourned certain days, and fasted,and prayed before the God of heaven, And said, I beseech thee, O LORD God of heaven,
the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments: Let thine ear now be attentive, and thine eyes open, that thoumayest hear the prayer of thy servant, which I pray before thee now, day and night, for thechildren of Israel thy servants, and confess the sins of the children of Israel, which we havesinned against thee: both I and my father’s house have sinned. We have dealt very corruptly
against thee, and have not kept the commandments, nor the statutes, nor the judgments,
which thou commandedst thy servant Moses. Remember [pg 298], I beseech thee, the wordthat thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad
among the nations: But if ye turn unto me, and keep my commandments, and do them; though
there were of you cast out unto the uttermost part of the heaven, yet will I gather them fromthence, and will bring them unto the place that I have chosen to set my name there. Now
these are thy servants and thy people, whom thou hast redeemed by thy great power, and by
thy strong hand. O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy
servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray
thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king's
cupbearer.
Nehemiah 1:1ff (Spoke 16, Cycle 1)

Nehemiah led the third great wave of Jews returning fromthe Babylonian Exile in the year 444 BC following the initial wave under Zerubbabel in 536 BC and the second
wave under Ezra in 457 BC. He was a servant (cupbearer) of King Artaxerxes when he heard a report of thesad condition of Jerusalem in disrepair. Thus he wept,
and prayed the prayer that opens his Book which "justhappens" to contain eight occurrences of the Ayin
KeyWord ebed (servant) from AV Psalm 119: I am thy servant (ebed); give me understanding, that I
may know thy testimonies (edah).

AV Ps 119:125

294[ Ayin KeyWords
db,[, Ebed: Servant
hd;[e Edah: Testimony
hc;[; Asah: To Work, To Do
br'[; Arav: Pledge

Spoke 16 – Ayin: Nehemiah, Zechariah, 1 Peter
The great density of this Ayin KeyWord in Nehemiah's
opening prayer is similar to the maximized density of
comfort in the opening passage of 2 Corinthians on
Spoke 3 (pg 160) and of the Number Four in the opening vision of Ezekiel on Spoke 4 (pg 178). Moreover, it
reflects God's own repetitive use of ebed as a secondary KeyWord in two alliterative Ayin verses:
 Be surety (arav) for thy servant (ebed) for good: let
not the proud oppress me.

AV Ps 119:122

 Deal (Asah) with thy servant (ebed) according unto
thy mercy, and teach me thy statutes. AV Ps 119:124

The digital image of the Ayin verses from AV Psalm
119 in my wife's Bible, subtitled "I am thy servant,"shows how obvious this theme is. It plays an exalted
role in the revelation of God's Servant, the Branch in
Zechariah on the second Cycle of Spoke 16.

 Open thine Eyes, O Lord! (Nehemiah

Digital image of the eight Ayin Verses
from AV Psalm 119 in my wife's Bible

1 Peter

Alphabetic Link)

Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy
servant, which I pray before thee now, day and night, for the children of Israel thy servants,
and confess the sins of the children of Israel, which we have sinned against thee: both I and
my father’s house have sinned.
Nehemiah 1:6 (Spoke 16, Cycle 1)

Nehemiah's opening prayer also contains the primary elements of the KeyLink between the
Ayin verse of AV Psalm 34 and 1 Peter. The shared word set is surprisingly rare; searching
the KJV for all verses containing the set (ear*, eye*, open*, cry or prayer*) yields only fivehits; two from Solomon's dedication of the Temple in 2 Chronicles (6:40, 7:15), two from
Spoke 16 (Neh 1:6, 1 Pet 3:12), and one from the Ayin Verse of AV Psalm 34. This reveals athematic link between two Books on Spoke 16 with the corresponding Alphabetic Verse from
AV Psalm 34, with all of this being based on the literal meaning of the Sixteenth Letter!

Threefold Spoke 16 Alphabetic and Thematic Link
Open thine Eyes and Ears unto my Prayer, O Lord!
Nehemiah 1:6

1 Peter 3:12

Ayin Verse (AV Ps 34:15)

The Lord answered Nehemiah's prayer and opened the way for him to go to Jerusalem to rebuild the city. He and his fellow workers met opposition so severe they had to work with one
hand on a tool and the other on a weapon (Neh 4:17). But it was God who was really doing
the work, as Nehemiah's adversaries soon realized:
And it came to pass, that when all our enemies heard thereof, and all the heathen that wereabout us saw these things, they were much cast down in their own eyes (ayin): for they perceived that this work was wrought (asah) of our God.
Nehemiah 6:16 (Spoke 16, Cycle 1)

This work that was wrought by God links directly to two more Ayin Alphabetic Verses:
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 The LORD hath done (asah) that which he had devised;
he hath fulfilled his word that he had commanded in thedays of old: ...
AV Lam 2:17

 It is time (et) for thee, LORD, to work (asah): for they
have made void thy law.

AV Ps 119:126[ Ayin KeyWords
hc;[; Asah: To Work, To Dot[e Et: Time, Occurrence

If ever there were a work of God in the history of the Jews, it was the rebuilding and restoration of Jerusalem after the Babylonian Exile. It never could have happened without Him. But
the Lord's time had come, so the Lord's work was done.

 Hearts of Stone (Nehemiah

Zechariah)

Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind theirbacks, and slew thy prophets which testified against them to turn them to thee, and theywrought great provocations. Therefore thou deliveredst them into the hand of their enemies,
who vexed them: ... And testifiedst against them, that thou mightest bring them again unto thy
law: yet they dealt proudly, and hearkened not unto thy commandments, but sinned against
thy judgments ... and withdrew the shoulder, and hardened their neck, and would not hear.
Yet many years didst thou forbear them, and testifiedst against them by thy spirit in thy
prophets: yet they would not give ear: therefore gavest thou them into the hand of thepeople of the lands.
Nehemiah 9:26ff (Spoke 16, Cycle 1)

After defeating the opposition, Ezra and Nehemiahtaught the Law to the remnant that had returned fromthe exile. It was a much needed lesson, for many ofthe people lost even the ability to understand Hebrew, let alone to obey the commandments of theLord, after living seventy years amongst the heathen
in Babylon. The passage above comes from the midstof such a lesson on the Jewish history that led up to
the exile. Many elements are identical to the prophecy given through Zechariah about seventy-six years
earlier, soon after the exiles returned (520 BC):

Spoke 16 KeyLinks:
Refusal to hear God
Nehemiah 9

Zechariah 7

Common Elements: 1) Refused tohearken, 2) Rejected the Law, 3)
Pulled away the shoulder, 4) God
spoke by His Spirit in the Prophets,
5) Therefore they were given into thehands of the people of the land.

But they refused to hearken, and pulled away the shoulder, and stopped their ears, thatthey should not hear. Yea, they made their hearts as an ADAMANT STONE, lest they shouldhear the law, and the words which the LORD of hosts hath sent in his spirit by the former
prophets: therefore came a great wrath from the LORD of hosts. Therefore it is come to pass,that ... I scattered them with a whirlwind among all the nations whom they knew not. Thus
the land was desolate after them ...
Zechariah 7:11ff (Spoke 16, Cycle 2)

The primary links and KeyLinks are listed in thebox. One of the most intriguing is based on the
Hebrew phrase vayittanu katheph sorereth,translated as "withdrew the shoulder" in Nehemiah and "pulled away the shoulder" in Zechariah. This phrase is unique to Spoke 16; it appears nowhere but the two passages cited above.
The same KeyLink is selected by searching forthe set (shoulder, withdrew or pulled) in the KJV.
296

Spoke 16 KeyLink"The Shoulder of Rebellion"
Nehemiah 9:29

Zechariah 7:11

tr,r,wOs¹tek;

WnT]YIw"

sorerethof rebellion

kathephshouldervayittanu
and they gave

Spoke 16 – Ayin: Nehemiah, Zechariah, 1 PeterIt literally means a "shoulder of rebellion" and often is translated as "stubborn shoulder." Thebasic idea seems to be that the people refused to bear the "yoke" of God's Law, they threw it
off their "shoulder." This reveals the deep mystery of iniquity of the human heart. These people were the direct recipients of the explicit Word of God given through inspired prophets!
Yet they "stopped their ears" and "refused to hearken", and even murdered His messengers!
Praise God for the Gospel Promise that Jesus Christ, by grace through faith, will transform
our hearts of stone into living stones so we can stand as pillars in the everlasting Templeof His Father.
Another example of the tight correlation between these two passages is seen in the
KeyLink selected by searching for the set (spirit, prophets, therefore) in the KJV:

Spoke 16 KeyLink
Refusal to Hear the Word that God sent by His Spirit in the Prophets
Nehemiah 9:30 (Spoke 16, Cycle 1)

Zechariah 7:12 (Spoke 16, Cycle 2)

Yet many years didst thou forbear them, andtestifiedst against them by thy spirit in thy
prophets: yet would they not give ear: therefore gavest thou them into the hand of thepeople of the lands.

Yea, they made their hearts as an adamantstone, lest they should hear the law, and thewords which the LORD of hosts hath sent in his
spirit by the former prophets: therefore camea great wrath from the LORD of hosts.

The underlying Hebrew phrase corresponding to the highlighted words is almost identical in
the two passages, and like the "shoulder of rebellion," it is unique to Spoke 16. The essential difference is that one is written in the second person and the other in the third:
Nehemiah 9:30 b'ruachka b'yad navieikah (second person)
Zechariah 7:12 b'ruchu b'yad hanavieim (third person)

òya,ybinÒ dy"B] òjWrB]µya,ybinÒh dy"B] WjWrB]

The differences rest only in the suffixed pronominal particles (grayed) that indicate second or
third person, and the definite article (Hey, pg 183) prefixed to "prophets" in Zechariah. We
have therefore, two distinct Hebrew phrases that are unique to Spoke 16. But there is, as always, more! The verses above also form a unique link to 1 Peter on Cycle 3:
Of which salvation the prophets have enquired and searched diligently, who prophesied of
the grace that should come unto you: Searching what, or what manner of time the Spirit ofChrist which was in them did signify, when it testified beforehand the sufferings of Christ,
and the glory that should follow.
1 Peter 1:10f (Spoke 16, Cycle 3)

We have, therefore, a unique connection between all three Books on Spoke 16:

Triple Spoke 16 KeyLink
The Lord Spoke by His Spirit in the Prophets
Nehemiah 9:30

Zechariah 7:12

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1 Peter 1:10f

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 Remember me, O my God (Nehemiah

Zechariah)

Remember me (zakrah li), O my God, concerning this, and wipe not out my good deeds that
I have done (asiti) for the house of my God, and for the offices thereof.
Nehemiah 13:14 (Spoke 16, Cycle 1)

The Sixteenth Book opens and closes withprayers that God would remember, with similar
prayers interspersed throughout. Four of them
use the unique phrase zakrah li that is foundnowhere else in the Bible:
 Think upon me (zakrah li), my God, for good,according to all that I have done (asiti) for thispeople.
Neh 5:19

Words from Nehemiah's Prayers

yTici[; Asiti: I have done
rk'z: Zakar: Remember
yli hr;k]z: Zakrah Li: Remember me Remember me (zakrah li), O my God, concerning this also, and spare me according to thegreatness of thy mercy.

Neh 13:22

 Remember me (zakrah li), O my God, for good.

Neh 13:31

Interwoven with two of these prayers is the Ayin KeyWord asiti (I have done), the first person conjugation of the KeyWord asah (to do) that was discussed above. This is the exact
form of the KeyWord as it appears in the first Ayin verse of Psalm 119:
 I have done (asiti) judgment and justice: leave me not to mine oppressors.

AV Ps 119:121

This sounds a lot like Nehemiah's prayers; espeAnagram of Zakar Li
cially the reference to oppressors. The constantcall to remember links to Zechariah. His name
LiZechariah: To Zechariah
means the Lord remembers (zakar Yah), where
Yah is a shortened form of the Tetragrammaton, hwhy (YHWH, pg 233). Nehemiah's uniquephrase, zakrah li, is an anagram of LiZechariah (To Zechariah, cf. Lamed Prefix, pg 247).
These last words of Nehemiah are adjacent to the first words of Zechariah when the Bible isdisplayed in the form of the Wheel. It is as if God were directing our eye from the end of Nehemiah to the beginning of Zechariah. And what do we see in Zechariah's opening passage?
Nehemiah's name, hidden in plain sight in the phrase "the Lord shall comfort" (Zech 1:17)
which is its exact definition! Just as Zechariah means "zakar Yah," so Nehemiah, from thesame root as Nahum (pg 254), means nacham Yah (the Lord comforts). We have a beautiful, symmetrical relationship based on the names of the first two Books on Spoke 16.

hy:r]k'zÒli

End of Nehemiah (vs 13:31)

Beginning of Zechariah (vs 1:17)

Remember me (zakrah li => to Zechariah)

the Lord shall comfort (nicham YHVH => Nehemiah ) 159

yl hrkz => hyrkzl

hwhy µjn => hymjn

And how did the Lord comfort Jerusalem if not by the hand of His servant Nehemiah who
overcame that enemies of God through faith? Oh! The endless glory of God's Word! All of thelinks discussed above, though truly marvellous, are really just a glimpse of the tip of the proverbial iceberg. I chose the central and most important links to give good clue to future re298

Spoke 16 – Ayin: Nehemiah, Zechariah, 1 Peter
searchers of what paths have proven particularly fruitful as they delve deeper into this amazing tapestry. Unfortunately, there is not room in a book this size to even list, let alone discuss, anything but the smallest part of the Lord's most marvellous work He has accomplishedin the structure of His Holy Word.

 Zechariah: Upon One Stone, Seven Eyes
Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they aremen wondered at: for, behold, I will bring forth my servant (ebed) the BRANCH. For behold
the stone that I have laid before Joshua; upon one stone shall be seven eyes (ayin): behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquityof that land in one day.
Zechariah 3:8f (Spoke 16, Cycle 2)This passage is the first of three connected prophecies in
Zechariah that reveal the Capstone of Scripture. They
form a fully integrated revelation of the whole Bible, theWritten Word, as the ultimate type (shadow) of Jesus Christ,
Living Word. He Himself is the antitype of all Scripture,
and all Scripture, when viewed as a unified whole, is itself
the ultimate type of Jesus Christ. The fulfillment of theseprophecies is the topic of Part III.

[ Ayin KeyWords
÷yI[' Ayin: Eye, Fountaindb,[, Ebed: Servantd[e Ed: Witness

The present concern centers on theabsolutely astounding correlation of thedominant theme of Zechariah with boththe name and meaning of the Sixteenth
Letter, Ayin (Eye). The graph shows the
distribution of this word in the Twelve Minor Prophets. The numbers on the x-axis
mark the positions of the Books in the canonical sequence. The huge peak occurs
in Book 38, Zechariah, where ayin appears 20 times. This is to be comparedwith its very low frequency (between zeroand three hits per Book) in the rest of thisdivision. The graph gives a visual representation of what is plain to any reader of Scripture; the theme of the eye dominates theBook of Zechariah, in perfect and precise agreement with the Letter that governs its Spoke.
The table on the next page lists the exemplary verses, where we find such famous images as“the apple of his eye” and major prophecies like “upon one stone, seven eyes.” Note also
the references to both the “eyes of the Lord” and the “eyes of man,” and the Lord's own
declaration that He will open His eyes. We have here a maximal correlation of the content
of Zechariah with the name and meaning of the Letter associated with it through the geometry of the Wheel.
The Capstone Prophecy unites the symbols of Stone and Eyes to paint a picture of Jesus
Christ as "the Shepherd, the Stone of Israel" (Gen 49:24), for the Shepherd stands as a
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References to Ayin (Eye) in Zechariah
Verse Text
1:18

Then lifted I up mine eyes, and saw ...

2:1

I lifted up mine eyes again, and looked ...

2:8

For thus saith the LORD of hosts; After the glory hath he sent me unto the nations
which spoiled you: for he that toucheth you toucheth the apple of his eye.

3:9

For behold the stone that I have laid before Joshua; upon one stone shall be seveneyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I willremove the iniquity of that land in one day.

4:10

For who hath despised the day of small things? for they shall rejoice, and shall see theplummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD,
which run to and fro through the whole earth.

5:1

Then I turned, and lifted up mine eyes, and looked ...

5:5

Then the angel that talked with me went forth, and said unto me, Lift up now thineeyes, and see

5:9

Then lifted I up mine eyes, and looked, and, behold, there came out two women ...

6:1

And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.

8:6

Thus saith the LORD of hosts; If it be marvellous in the eyes of the remnant of thispeople in these days, should it also be marvellous in mine eyes? saith the LORD of
hosts.

9:1

The burden of the word of the LORD in the land of Hadrach, and Damascus shall be
the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward
the LORD.

9:8

And I will encamp about mine house because of the army, because of him that passethby, and because of him that returneth: and no oppressor shall pass through them any
more: for now have I seen with mine eyes.

11:12

And I said unto them, If ye think good [lit. If it is good in your eyes], give me my price;
and if not, forbear. So they weighed for my price thirty pieces of silver.

11:17

Woe to the idol shepherd that leaveth the flock! the sword shall be upon his arm, andupon his right eye: his arm shall be clean dried up, and his right eye shall be utterly
darkened.

12:4

In that day, saith the LORD, I will smite every horse with astonishment, and his rider
with madness: and I will open mine eyes upon the house of Judah, and will smite
every horse of the people with blindness.

14:12

And this shall be the plague wherewith the LORD will smite all the people that havefought against Jerusalem; Their flesh shall consume away while they stand upon theirfeet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.

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Spoke 16 – Ayin: Nehemiah, Zechariah, 1 Petersolid, unchanging, and eternally faithful Stone with His Eyes ever over His flock. He is the
Living Stone spoken of by the Apostle Peter:
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, andprecious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer
up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in thescripture, Behold, I lay in Zion a chief corner stone, elect, precious: and he that believeth
on him shall not be confounded. Unto you therefore which believe he is precious: but unto
them which be disobedient, the stone which the builders disallowed, the same is made thehead of the corner, And a stone of stumbling, and a rock of offence, even to them which
stumble at the word, being disobedient: whereunto also they were appointed.
1 Peter 2:4ff (Spoke 16, Cycle 3)This passage brings together a host of prophecies scattered throughout Scripture that reveal
Jesus Christ as both the Cornerstone (Author, A/a) and Capstone (Finisher, W/t) of theeverlasting Faith (pg 284). It also reveals the analogous relation between Christ and the Bible, for both are a stumbling stone to the faithless and disobedient (1 Cor 1:23). Peter's
great emphasis upon the idea of the Stone was to be expected since it matches the meaningof his name as given by the Lord Himself in Matthew 16, "Thou art Peter, and upon this rockI will build my church." These ideas will play an essential role in understanding the Capstone
Prophecies discussed in Part III.

 1 Peter: The Chief Shepherd and Bishop of our Souls
Feed the flock of God which is among you, taking the oversight thereof, not by constraint,
but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shallreceive a crown of glory that fadeth not away.
1 Peter 5:1ff (Spoke 16, Cycle 3)

Themes based on the eye, vision, sight, oversight, shepherds, and bishops dominate
both the second and third Books on Spoke 16. Case in point; Peter's reference to Jesus
Christ as our “Chief Shepherd” and the “Shepherd and Bishop" of our souls:
For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop ofyour souls.
1 Peter 2:25 (Spoke 16, Cycle 3)

God's intent on Spoke 16 is particularly obvious because these themes are as prominent in
1 Peter as they are absent in 2 Peter, the latter being supernaturally linked with Malachi andthe coming of the Lord (Spoke 17, pg 314).
The Greek word translated as Bishop reveals much about the themes of Spoke 16. It isejpivskopo" (episkopos), from the roots epi (upon/over) and skopos (examine/look). It is origin of the name of the Episcopal Churches that are governed by counsels of Bishops orOverseers. The root skopos is familiar through the many English words based on it, such as
telescope, microscope and periscope. The one thing they all have in common are the ideasof vision and sight. The root of the English bishop can be traced to the Greek episkopos
via the Middle English biscop, which represents a sort of a phonetic midpoint between the
two. It is cognate with the verb ejpiskopevw (episkopeo) translated as oversight above. All of
this relates to the fundamental Hebrew word for a Shepherd which is based primarily on themeaning of Ayin as Eye, as seen in the Hebrew Word Picture below.
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 The Shepherd’s Eye (Zechariah

1 Peter)Thus saith the LORD my God; Feed the flock of the slaughter; Whose possessors slay them,and hold themselves not guilty: and they that sell them say, Blessed be the LORD; for I am
rich: and their own shepherds pity them not.
Zechariah 11:4 (Spoke 16, Cycle 2)

The theme of the Chief Shepherd found in 1 Peter
Spoke 16 KeyLink
5:1 and 2:23 speaks of Christ who commands His
Feed the Flock of ...
faithful shepherds to selflessly “Feed the Flock ofGod.” The Book of Zechariah, on the other hand,
Zechariah 11:4
1 Peter 5:1
presents shepherds who willfully violate this command; the wicked shepherds feed themselves by fleecing the flock which is so oppressed
as to be called the “flock of the slaughter.” Both passages use the phrase “feed the flock of”
which is found nowhere else in the KJV, so we have a Spoke 16 KeyLink. This link is amplified by additional common themes. For example, 1 Peter 5:1 specifically admonishes the
shepherds to care for the flock “willingly; not for filthy lucre,” that is, not for money andself-gain, whereas the shepherds in Zechariah blatantly abuse their office, selling the sheep
and declaring “Blessed be the LORD; for I am rich.” God expressed the fate of the wickedshepherds in terms of the literal meaning of the Sixteenth Letter:
Woe to the idol [worthless] shepherd that leaveth the flock! thesword shall be upon his arm, and upon his right eye (ayin): hisarm shall be clean dried up, and his right eye (ayin) shall be utterly darkened.
Zechariah 11:17 (Spoke 16, Cycle 2)

Hebrew Word Picture

h[,ro (Ro’eh, Shepherd)

The Chief Eye Beholding
A shepherd with no arm to guide nor eye to see is no shepherd at all, for the essence of his office is oversight and suResh: Head, Chiefpervision. This is seen in God's design of the Hebrew wordro’eh (shepherd). The Letters carry these ideas into the word
Ayin: Eyeitself. It begins with the verb ra’ah, which means to feed andtend a flock. With a change of vowel points, we arrive at ro’eh
Hey: Beholding
as the person performing the task. Recalling the meaning ofResh as Head or Chief (Spoke 20, pg 337), we see that these Letters combine to form aword picture of a Shepherd as the Chief Eye Beholding, that is, the Overseer. This coheres exactly with the analysis by Dr. Seekins in his Hebrew Word Pictures, which he and I
derived independently before encountering each other’s work (pg 115). Rabbi Ginsburgh 160
explained the relation between the Sheep and the Shepherd in his chapter on Ayin in his
Wisdom of the Hebrew Alphabet:

r
[
h

÷y[

÷[

an[

The relationship between "eye" () in Hebrew and "sheep" (or) in Aramaic, can beunderstood as the eye of the sheep continuously looking towards its shepherd and the eyeof the shepherd always watching over his sheep.

Of course, Ginsburgh’s comment simply expands on what God told him in the Ayin verse of
Psalm 145:
 The eyes of all wait upon thee (literally: look unto thee); and thou givest them their meat indue season.

AV Ps 145:15

This speaks of our Great Shepherd Jesus Christ, from whom all the Flock of God receives
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their divine food, and echoes the thricerepeated command, Feed my sheep, given toPeter in John 21. The conceptual link between
shepherd and eye manifests with perfect clarity in the distribution of both of these words in
the Minor Prophets. Just as we saw that
Zechariah contains the vast majority of verses
referring to the eye in its canonical division, so
now we see exactly the same thing with references to the shepherd, as shown in the graph.
Of the fifteen occurrences of shepherd in the
Minor Prophets, ten are found in Zechariah on
Spoke 16, including the most famous verse
which the Lord Jesus applied to Himself just before His crucifixion:
And one shall say unto him, What are these wounds in thine hands? Then he shall answer,
Those with which I was wounded in the house of my friends. Awake, O sword, against my
shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. And it
shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off anddie; but the third shall be left therein. And I will bring the third part through the fire, and willrefine them as silver is refined, and will try them as gold is tried: they shall call on my name,and I will hear them: I will say, It is my people: and they shall say, The LORD is my God.
Zechariah 13:6ff (Spoke 16, Cycle 2)

God interwove three themes in this passage: 1) the "smiting of the shepherd", i.e. the crucifixion, 2) the scattering of the sheep, and 3) the trial of God's people by fire. All of these arelinked to 1 Peter, with the first two interwoven in a single passage:
For even hereunto were ye called: because Christ also suffered for us, leaving us an example,
that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who,when he was reviled, reviled not again; when he suffered, he threatened not; but committed
himself to him that judgeth righteously: Who his own self bare our sins in his own body on
the tree, that we, being dead to sins, should live unto righteousness: by whose stripes yewere healed. For ye were as sheep going astray; but are now returned unto the Shepherd
and Bishop of your souls.
1 Peter 2:21ff (Spoke 16, Cycle 3)

The theme of "scattered sheep" is common to all three Books on Spoke 16, as discussed below. The third theme forms a near KeyLink between Zechariah and 1 Peter, there being but
one other verse (Rev 3:18) in the whole Bible that contains the set (gold, tried, fire):
Spoke 16 Thematic Link: Faith like Gold tried by Fire
Zechariah 13:9 (Spoke 16, Cycle 2)

1 Peter 1:7 (Spoke 16, Cycle 3)

And I will bring the third part through the fire,
and will refine them as silver is refined, and will
try them as gold is tried: they shall call on myname, and I will hear them: I will say, It is mypeople: and they shall say, The LORD is myGod.

That the trial of your faith, being much more
precious than of gold that perisheth, though it
be tried with fire, might be found unto praiseand honour and glory at the appearing of Jesus Christ:

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible Scattered Sheep (Nehemiah

Zechariah

1 Peter)Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia,
Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father,through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ:
Grace unto you, and peace, be multiplied.
1 Peter 1:1ff (Spoke 16, Cycle 3)

The theme of scattering that domiA Triplet of Triplets
Spoke 15 Spoke 16
Spoke 17nates Spoke 16 originated in theJames
1 Peter
2 Peter
Babylonian Exile that coherently Cycle 3: Epistles to the Scatteredsubdivides the two groups of Twelve Cycle 2: Post-Exilic Minor Prophets Haggai
Zechariah
MalachiBooks (Old Testament History and Cycle 1: Post-Exilic OT History
Ezra
Nehemiah Esther
Minor Prophets) on the first two Cycles. This division extends to the third Cycle, separating the three Epistles to the Scattered(see A Triplet of Triplets, pg 99). Nehemiah specifically addressed this issue in his opening
prayer which has many elements in common with the opening vision of Zechariah. For example, both speak of the sins of the fathers who did not keep the Lord's commandments
and statutes as given by His servants the prophets (Moses) and call for a return unto theLord. There also are links to other themes that were discussed above (underlined):

Spoke 16 KeyLink
God's Call to Turn from the Sins of the Fathers after the Babylonian Exile
Nehemiah 1:6ff (Spoke 16, Cycle 1)

Zechariah 1:1ff (Spoke 16, Cycle 2)

Let thine ear now be attentive, and thineeyes open, that thou mayest hear the prayerof thy servant, which I pray before thee now,
day and night, for the children of Israel thy
servants, and confess the sins of the childrenof Israel, which we have sinned against thee:both I and my father’s house have sinned.
We have dealt very corruptly against thee,and have not kept the commandments, nor
the statutes, nor the judgments, which thoucommandedst thy servant Moses. Remember [pg 298], I beseech thee, the word thatthou commandedst thy servant Moses, saying, If ye transgress, I will scatter you
abroad among the nations: But if ye turnunto me, and keep my commandments, anddo them; though there were of you cast out
unto the uttermost part of the heaven, yetwill I gather them from thence, and willbring them unto the place that I have chosen
to set my name there.

In the eighth month, in the second year of
Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo theprophet, saying, The LORD hath been sore displeased with your fathers. Therefore say thou
unto them, Thus saith the LORD of hosts; Turnye unto me, saith the LORD of hosts, and I willturn unto you, saith the LORD of hosts. Be ye
not as your fathers, unto whom the former
prophets have cried, saying, Thus saith the
LORD of hosts; Turn ye now from your evil
ways, and from your evil doings: but they did
not hear, nor hearken unto me [pg 296], saith
the LORD. Your fathers, where are they? andthe prophets, do they live for ever? But mywords and my statutes, which I commanded
my servants the prophets, did they not takehold of your fathers? and they returned andsaid, Like as the LORD of hosts thought to dounto us, according to our ways, and according toour doings, so hath he dealt with us.

Zechariah's explicit reference to scattering comes slightly later in his first chapter:
Then lifted I up mine eyes, and saw, and behold four horns. ... They are the horns which havescattered Judah, Israel, and Jerusalem.
Zechariah 1:18f (Spoke 16, Cycle 2)304

p
SPOKE 17 – PEY:
ESTHER, MALACHI, 2 PETER The Mouth of God
The law of truth was in his mouth (pey), and iniquity
was not found in his lips: he walked with me in peaceand equity, and did turn many away from iniquity.
For the priest’s lips should keep knowledge, and they should seek the law at his mouth (pey):
for he is the messenger of the LORD of hosts.
Malachi 2:6f (Spoke 17, Cycle 2)

The name of the Seventeenth Letter signifies the mouth, theorgan of speech. God used it as a KeyWord in three Alphabetic Verses, two of which are followed by the closely associated KeyWords patach and pa'ar, both translated as open: The mouth (pey) of the righteous speaketh wisdom, and his
tongue talketh of judgment.

AV Ps 37:30

 She openeth (patach) her mouth (pey) with wisdom; and in
her tongue is the law of kindness.

AV Prov 31:26

 I opened (pa'ar) my mouth (pey), and panted: for I longed
for thy commandments.

AV Ps 119:131

161

The alliterative repetitionof Pey KeyWords emphasizes andamplifies its symbolic meaning by showing how this Letter
links related ideas. This is very common in the Alphabetic
Verses as seen, for example, with Bet (pg 138), Tet (pg 223),
and Tzaddi (pg 326). God also used the verb patach (toopen) and its associated noun petach (entrance) as KeyWords in two other Alphabetic Verses:

p Pey KeyWords
hPe Pey: 17 Letter
hP, Pey: Mouth
To Gape,r['P; Pa’ar:
To Open Widejt'P; Patach: To Open
Door,
jt'Pe Petach:
Entranceth

To Open,hx;P; Patzah:
To PartTo Puff,
j'WP Puach:
To Blow Thou openest (patach) thine hand, and satisfiest the desire of every living thing. AV Ps 145:16
 The entrance (petach) of thy words giveth light; it giveth understanding unto the simple.
AV Ps 119:130

Christians are familiar with patach through its Aramaic cognate preserved in Mark 7:34: "Andlooking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened." This
word uses the soft Phey –– that sounds like "f" or "ph." It is distinguished from the hard– by the dot (dagesh) in the center. This Letter is also one of the five that take an
Pey –alternate final (sofit) form – ¹ – when written at the end of a word.

P

p

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
The hard Pey is called a plosive because its sound is made by suddenly bursting open
the lips to release the pressure behind them. Its elementary power is clearly displayed in the
KeyWord puach (puff, blow). Both it and its translation puff are onomatopoetic (they soundlike what they describe). This sets the tone for many of the prominent themes of Spoke 17,
most notably the prophecies of the Parousia, the Coming of the Lord. The idea of opening
is amplified yet again in another KeyWord that God used twice in conjunction with pey:
 All thine enemies have opened (patzah) their mouth (pey) against thee:

AV Lam 2:16

 All our enemies have opened (patzah) their mouths (pey) against us.

AV Lam 3:46

Note again the alliteration of Pey KeyWords, including the name of the Letter itself. Almost
all occurrences of patzah, (twelve out of fifteen, or 80%), describe opening the mouth. Its
first appearance is in conjunction with pey and another very important KeyWord – panim(face) – when God cursed Cain after he had murdered his brother (Gen 4:11ff):
And now art thou cursed from the earth, which hath opened (patzah) her mouth (pey) to receive thy brother’s blood from thy hand ... And Cain said unto the L ORD, My punishment isgreater than I can bear. Behold, thou hast driven me out this day from the face (panim) of theearth; and from thy face (panim) shall I be hid (essater); and I shall be a fugitive and avagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.

Cain's cry that he would be hid from God's face is an essential
key to the Book of Esther. The verb translated "I will be hid" –rteS;a, (essater) – is spelt with exactly the same Letters asrtes]a, (Esther), differing only in two vowel points. As an aside,

P Pey KeyWords
To Turn,
hn:P; Panah:
To Look

this exemplifies the Aleph Prefix as the sign of "I will" (pg 125).
Panim: Face
The name of the Book therefore points directly to one of its
most prominent features – it contains no mention of God
whatsoever! This is very rare feature, found in no other Book except the Song of Songs, andis one of the reasons its inclusion in the Canon was strongly debated. As we shall see, God's
apparent absence is an essential aspect of Esther which He designed to demonstrate His
providential care even when He seems to be absent, "hiding His face" as it were.

µynIP;The KeyWord panim (face) is from the root panah (turn, look) in the sense that you see
the face when someone turns to look at you. It is evident in the name Peniel (Face of God)
that Jacob coined after he wrestled with God, saying "for I have seen God face to face" (panim el panim, Gen 32:30). God used these KeyWords in five Alphabetic Verses:
 Turn (panah) thee unto me, and have mercy upon me; for I am desolate and afflicted.
AV Ps 25:16

 Look (panah) thou upon me, and be merciful unto me, as thou usest to do unto those that love
thy name.

AV Ps 119:132

 Make thy face (panim) to shine upon thy servant; and teach me thy statutes.

AV Ps 119:135

 The face (panim) of the LORD is against them that do evil, to cut off the remembrance of themfrom the earth.

AV Ps 34:16

 The face (panim) of the LORD hath divided them; he will no more regard them: they respected
not the persons of the priests, they favoured not the elders.
AV Lam 4:16306

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The most frequent use of panim is in its construct state ynep] (p'nei, face of) with the Lamed

Prefix (l, the sign of the prepositions to or for, pg 247), to form ynEp]li (liphnei) which literallymeans "to the face of" and is usually translated as "in front of," "before," "towards," or "in thepresence of." The frequency of this word is greatly maximized in Esther where it plays an essential role in the overall structure of the story which begins with Vashti's refusal to show off
her beauty "before (liphnei) the king ... the people and the princes" (vs 1:11), and climaxes
when Esther boldly, and at her own peril, presents herself "before (liphnei) the king" to saveher people from destruction (vs 8:4).

 Esther: The Hidden Face of God (Divine Providence)
Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in
the king’s house, more than all the Jews. For if thou altogether holdest thy peace at this time,then shall there relief and deliverance arise to the Jews from another place; but thou andthy father’s house shall be destroyed: and who knoweth whether thou art come to the
kingdom for such a time as this?
Esther 4:13ff (Spoke 17, Cycle 1) 162

The Book of Esther is the last of the three post-exilic Historical Books on Cycle 1. It records
events of around 478-473 BC, about 40 years after the temple was rebuilt. Ahasuerus is the
Hebrew name of King Xerxes who ruled Persia at this time. The story is centered in his royalpalace in Shushan which was the winter palace of many Persian kings, including two –Darius and Artaxerxes – who gave edicts of support for rebuilding Jerusalem after the Babylonian Exile (pg 288). Halley's Bible Handbook gives this archeological note on the palace: 163
Its site was identified by Loftus (1852), who found an inscription of Artaxerxes II (405-358 BC):"My ancestor Darius built this palace in former times. In the reign of my grandfather (Artaxerxes I)
it was burned. I have restored it." This palace was residence of Darius, who authorized rebuildingof the Temple; of Xerxes, Esther's husband; and Artaxerxes I, who authorized Nehemiah to rebuild Jerusalem. A Frenchman named Dieulafoy, continued excavations (1884-86); and definitely
located, in the ruins, the "king's gate" (4:2), the "inner court" (5:1); the "outer court" (6:4); the "palace garden" (7:7); and even found one of the dice, "Pur" (3:7).

It seems more than a "mere coincidence" that Artaxerxes I, the step-son of the Jewish
Queen Esther, was also the king who gave the most lavish support for the rebuilding of Jerusalem as discussed with regards to Ezra on Spoke 15 (pg 289). The discovery of the "pur"(lot) is particularly intriguing since it links to the festival established in Esther – Purim (Lots)– which also is a Pey KeyWord, as discussed below.
The supernatural integration of the Book of Esther with the meaning of its corresponding
Hebrew Letter is one of the most obvious in the entire Bible. Its essential theme and purpose
has been well understood by both Christians and Jews from the earliest times. As usual,
Baxter's explanation clearly captures its essential meaning: 164
The purpose of this book is to demonstrate the providential care of God over His people.
It is vital to see this, for herein lies the living significance and permanent value of the book. ...
It is this which explains why the name of God does not occur in the Book of Esther. This
non-mention of God in the story has been a problem to many. Martin Luther, in one of his
occasional lapses of self-restraint, went so far as to say that he wished the book did not exist!
Others have contested its right to a place in the canon. Yet surely to find a problem in this307

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non-mention of God is to miss that which above all else we are intended to see! We say itreverently, yet none the less unhesitatingly, that if God had been specifically mentioned in thestory, or, still more, if the story had specifically explained, in so many words, that it was God
who was bringing about all those happenings which are recorded, the dramatic force andmoral impact of the story would have been reduced; for above all, we are meant to see, in thenatural outworking of events, how without violating human free will, and without interrupting
the ordinary ongoing of human affairs, a hidden Power unsuspectedly but infallibly controls
all things. There may have been other reasons the anonymous author may have omitted any
direct reference to God ... but we believe one main reason to be that which we have given,
namely, the emphasizing of God's invisible activity in providence.

Christopher F. Drewes concurred, writing that "In no other book of the Bible is the providence
of God more evident." 165 Likewise, A. M. Hodgkin expressed exactly the same insight in his
review of every Book of the Bible called Christ in All the Scriptures, and went on to explain
its connection with the traditional Jewish understanding found in the Talmud: 166
The Book of Esther is designed to show God's providential care of His people. Through thename of God is not mentioned, the hand of God, ruling and over-ruling the events for thepreservation of His people, can be seen throughout. In the Talmud the question is asked:"Where do we get Esther in the Law?" The answer is Deuteronomy 31:18 "And I will surely
hide my face, or presence." God was hiding His face from His people on account of theirsins; they had deliberately chosen to continue in the land of their captivity among the heathen,instead of availing themselves of the opportunity of returning to Jerusalem with Zerubbabel.

Rabbi Emanuel Feldman expounded upon the Jewish tradition in his article concerning Purim, the holiday established in the Book of Esther, called "Purim: The Holiday in Hiding": 167
Purim is the holiday in hiding. One has to probe beneath the surface to find the spiritual
dimension that lies underneath. In fact, the disguises and the masks are all designed to underscore the essential hiddenness of this day. This theme of concealment is found in the very
name of the heroine of Purim. "Esther" derives from the root str, which in Hebrew means"hidden." In the Torah (Deut 31:18), God says to Israel: "I will surely hide (hastir astir) My facefrom you..." The sages see this Hebrew phrase as a subtle suggestion of the hiddenness of
God during the time of Esther. Even God himself is hidden in the Purim story. Search the
Megillah from beginning to end, but you find no mention of His name. Is this not strange for abiblical book?

Feldman's str refers to the root rt's; (satar, to hide) which is prefixed by Aleph to form essater (I will hide) and the name Esther. Rabbi Dov Ber Weisman explained how Esther relates to the word megillah (scroll) in his article called Revealing the Hidden: 168
In Hebrew, the word "megillah" shares the same root as the word "reveal ". By contrast, thename "Esther" comes from the root word meaning "hidden". Megillat Esther (Book of Esther),
therefore, translates to mean: " Revealing the hidden." It teaches us a powerful lesson about
cause and effect that we can carry with us wherever we go. We must not be satisfied with superficial evidence. Rather, we must delve into the root cause of the issues that we face.

The common root Weisman had in mind, galah (to reveal), is itself based on galal (to roll)in the sense of rolling away a covering. Hence a megillah (scroll) denotes something "rolled
up," like the Bible Wheel. This also is the root of galgal (wheel) as discussed in Golgotha,
the Axis of the Wheel (Part III, pg 377). This coheres with the essential characteristic of the
Bible as the revealed Word of God and points to its central theme, the event at Golgotha.
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Spoke 17 – Pey: Esther, Malachi, 2 Peter
Purim is like a Jewish Mardi Gras. It is a noisy, rambuncPey KeyWords
tious, and even drunken celebration in which the participants
wear costumes and masks to cover their faces. These tradiPurim: Lots
tions are based on the story of Esther who hid her identity until the wicked Haman's plot to kill all the Jews forced her toreveal her true self before the King. The party aspect echoes
Parar: To Breakthe six-month drunken bash hosted by King Ahaseurus(Xerxes) with which the Book opens, only now transformed to celebrate Haman's defeat.

PµyriWP
rr'P;

In rabbinic literature, the hiddenness of God, whether in Esther or in history, is called
hester panim, "the hidden face." Likewise, the holiday itself is designated by the Pey KeyWord Purim (Lots) which comes from root parar meaning to break, since lots were madefrom broken shards of pottery. All of this brings us face to face with the fundamental integration of the meaning of the Seventeenth Letter with the name, theme, and meaning of theSeventeenth Book. As seen in the many quotes above, the traditional association of Esther
with things hidden, specifically the face of God, is very old and extremely broad. There isno question concerning its inextricable connection the Letter Pey as established by God
Himself with His repetitive use of the KeyWord panim (face) in the Alphabetic Verses. This
then illustrates the lesson of Esther. Its inclusion in the Canon and exact placement on
Spoke 17 is itself an example of Divine Providence in action since the natural history of theformation of the Christian Canon proves beyond all doubt that no human or group of humans
deliberately designed the Bible to form the pattern of the Wheel. Furthermore, its lack of any
mention of God generated a lot of resistance to its inclusion. God designed all of this without
any knowledge on the part of those whom He used. This means that the structure resultsfrom the Hidden Hand of God working in history. No human can claim any credit for its
design, and so it is that God alone gets all the glory! Praise His name now and forever!

 Appearing before the Face of the King
Now it came to pass in the days of Ahasuerus, (thisis Ahasuerus which reigned, from India even unto
Ethiopia, over an hundred and seven and twenty
provinces:) That in those days, when the kingAhasuerus sat on the throne of his kingdom, which
was in Shushan the palace, In the third year of his
reign, he made a feast unto all his princes and his
servants; the power of Persia and Media, the nobles
and princes of the provinces, being before him (lapanav): When he shewed the riches of his glorious kingdom and the honour of his excellent
majesty many days, even an hundred and fourscore days.
Esther 1:1ff (Spoke 17, Cycle 1)

Words based on Panim (Face)µynIP; Panim: Face, PresenceynEP] P'nei: Face of, Presence of
Before the face of,ynEp]li Liphnei:
In the presence of
Before his face,
wyn:P;l] L'panav:
In his presence

The Book of Esther centers on the idea of appearance, either in the sense of the ostentatious display of one's own glory and honour, as in the case of King Ahaseurus above, or in
the sense of appearing before the ruling authority, which Vashti refused to do. The Seventeenth Book is saturated with Pey KeyWords and their derivatives relating to these themes.
The dominance of this theme is seen in the distribution of the phrase liphnei hammelek (be309

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
fore the king), which is greatly maximizedin Esther, despite its relatively small size.
Indeed, this is the theme that sets up thewhole story:
On the seventh day, when the heart of theking was merry with wine [drunk], he commanded [his] seven chamberlains thatserved in the presence of the king (p'nei
hammelek) Ahasuerus, To bring Vashti thequeen before the king (liphnei hammelek)
with the crown royal, to shew the people
and the princes her beauty: for she was fair
to look on. But the queen Vashti refused tocome at the king’s commandment by his
chamberlains: therefore was the king very
wroth, and his anger burned in him.
Esther 1:10ff (Spoke 17, Cycle 1)

Rabbinic tradition, from as far back as the Talmud, says Vashti refused because when the
king command that she present herself with the royal crown, he meant with only the royalcrown; he wanted to parade her naked beauty before the eyes of the drunken crowd. Though
Scripture is silent here, the rabbinic view is in perfect harmony with the whole tenor of thisBook. Vashti's "in your face" rebellion against the king's command evoked his extreme wrath:
Then the king said to the wise men ... which saw the king’s face (p'nei hammelek), andwhich sat the first in the kingdom; What shall we do unto the queen Vashti according to law,because she hath not performed the commandment of the king Ahasuerus by the chamberlains? And Memucan answered before the king (liphnei hammelek) and the princes, Vashti
the queen hath not done wrong to the king only, but also to all the princes, and to all the people that are in all the provinces of the king Ahasuerus. For this deed of the queen shall comeabroad unto all women, so that they shall despise their husbands in their eyes, when it
shall be reported, The king Ahasuerus commanded Vashti the queen to be brought in before
him (l'panav), but she came not. Likewise shall the ladies of Persia and Media say this day
unto all the king’s princes, which have heard of the deed of the queen. Thus shall there arise
too much contempt and wrath. If it please the king, let there go a royal commandment fromhim, and let it be written among the laws of the Persians and the Medes, that it be not altered,That Vashti come no more before (l'panav) king Ahasuerus; and let the king give her royalestate unto another that is better than she. And when the king’s decree which he shall makeshall be published throughout all his empire, (for it is great,) all the wives shall give to theirhusbands honour, both to great and small.
Esther 1:13ff (Spoke 17, Cycle 1)

The problem raised by Vashti's rebellion centers on the issue of respect. The rulers fearedthat her behaviour would cause the woman throughout the kingdom to despise their husbands and treat them with contempt and dishonour. This will play a central role in our understanding of Malachi on Cycle 2, where God accuses His priests of doing these very
things, even using the same Hebrew words. It also sets the stage for the Second Act of thisDivine Drama. After Esther replaced Vashti as queen, the villain is introduced in the personof Haman, a descendant of king Agag the Amalekite that Saul kept alive in direct rebellion of310

Spoke 17 – Pey: Esther, Malachi, 2 Peter
the Lord's commandment (pg 225). Haman, therefore, was of the line of Edom, a perpetual
enemy the Jews (pg 227). This shows the endless ramifications of failing to fully trust andobey the Lord. Saul's sin nearly destroyed the Jewish nation! Mordecai knew Haman's heritage and so refused to show him any respect. This triggered his genocidal rage against all
Jews:
After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite,
and advanced him, and set his seat above all the princes that were with him. And all theking’s servants, that were in the king’s gate, bowed, and reverenced Haman: for the king had
so commanded concerning him. But Mordecai bowed not, nor did him reverence. Then the
king’s servants, which were in the king’s gate, said unto Mordecai, Why transgressest thou
the king’s commandment? Now it came to pass, when they spake daily unto him, and hehearkened not unto them, that they told Haman, to see whether Mordecai’s matters would
stand: for he had told them that he was a Jew. And when Haman saw that Mordecai bowed
not, nor did him reverence, then was Haman full of wrath. And he thought scorn to lay hands
on Mordecai alone; for they had shewed him the people of Mordecai: wherefore Haman
sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, eventhe people of Mordecai.
Esther 3:1ff (Spoke 17, Cycle 1)

Haman then cast a lot, called a pur, every day for a year to determine an auspicious time topresent his wicked plot to the king. This detail was designed to emphasize the sense of happenstance that truly would rule the world if God really were absent. Rabbi Emanuel Feldman
commented on this in his article cited above, "Purim: The Holiday in Hiding" (pg 308):
To underscore the hiddenness of God, the entire story seems to be one of chance, happenstance, and coincidence -- the very things that the Bible tells us the world is not! In the
Megillah, the role of God is unseen, His hand invisible. Queen Vashti just happens to refuse
to appear at the royal feast; the king just happens to rid himself of her and to search for a
new queen; Mordecai just happens to be in the right place at the right moment to foil a plot
against the kings life; the king just happens to have a sleepless night and his courtiers remind him that Mordecai saved his life; Haman just happens to be in the Queen's chambers
when the King walks in. Even the date on which the Jews are to be exterminated is determined by the casting of lots: hipil pur hu hagoral, "he cast a pur, that is the lot..." (Esther 3:7)
and it is this "pur" that gives us the name of the holiday. All these echoes of randomness andchance suggest anything but the guiding hand of God.

This is the deeper meaning of Esther. It reveals the atheistic worldview that sees everything as the result of blind chance and natural law. This will play an essential role in our understanding of 2 Peter on Cycle 3. The climax of the story comes when Esther reveals hertrue identity and presents herself before the king to beg the life of her people:
And Esther spake yet again before the king (liphnei hammelek), and fell down at his feet,and besought him with tears to put away the mischief of Haman the Agagite, and his device
that he had devised against the Jews. Then the king held out the golden sceptre toward
Esther. So Esther arose, and stood before the king (liphnei hammelek), And said, If it
please the king, and if I have found favour in his sight, and the thing seem right before theking (liphnei hammelek), and I be pleasing in his eyes, let it be written to reverse the Lettersdevised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews
which are in all the king’s provinces: For how can I endure to see the evil that shall come unto
my people? or how can I endure to see the destruction of my kindred?
Esther 8:3ff (Spoke 17, Cycle 1)

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 Malachi: The Messenger of the Lord of Hosts
A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that
despise (bazah) my name. And ye say, Wherein have we despised (bazah) thy name? Yeoffer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that yesay, The table of the LORD is contemptible (bazah). And if ye offer the blind for sacrifice, is
it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will
he be pleased with thee, or accept thy person (nasa panim)? saith the LORD of hosts. And
now, I pray you, beseech God that he will be gracious unto us: this hath been by your means:
will he regard your persons (nasa panim)? saith the LORD of hosts.
Malachi 1:6ff (Spoke 17, Cycle 2)

The Book of Malachi opens with two occurrences
Respect versus Contemptof the phrase nasa panim, which literally means"to lift the face" and is sometimes used that way.
Nasa Panim: Respect,
But it is also a Hebrew idiom meaning to accept,(lit. To Lift the Face)
respect, or honor a person or a thing, which is how
God used it twice in the passage above. If the reBazah: To Despise,
spect is biased or prejudiced, the same phrase
To Hold in Contemptmeans "to show partiality." God used it this way inthe second chapter of Malachi where He continued his condemnation of the corrupt priests:µynIP; ac;n:hz:B;

But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts. Therefore have I also made you contemptible (bazah) and base before all the people, according as ye have not kept my ways,
but have been partial (nasa panim) in the law.
Malachi 2:8f (Spoke 17, Cycle 2)

God also used this idiom in one of His Pey Alphabetic Verses:
 The face of the Lord (p'nei YHVH) hath divided them; he will no more regard them: they respected not the persons of the priests (p'nei kohanim lo nasu), they favoured not the elders.
AV Lam 4:16

This verse shows the use of panim as a metonym for a person, a word that came to English
from the Greek provswpon (prosopon, face) via the Latin persona (mask).
Opposite the idea of respect is bazah, which means to despise, disdain, scorn, andhold in contempt. God used this word five times in context with the three occurrences of"nasa panim" in Malachi. This word was also used twice to describe the threat of Vashti's disrespect for the king's command:
For this deed of the queen shall come abroad unto all women, so that they shall despise (bazah) their husbands in their eyes, when it shall be reported, The king Ahasuerus commanded
Vashti the queen to be brought in before him (l'panav), but she came not. Likewise shall theladies of Persia and Media say this day unto all the king’s princes, which have heard of thedeed of the queen. Thus shall there arise too much contempt (bazah) 169 and wrath.
Esther 1:17ff (Spoke 17, Cycle 1)

The primary issue of respect versus contempt is the same in Esther and Malachi, with thethemes in both based on the fundamental Pey KeyWord panim (face), and with the contemptin both expressed with the word bazah. This is a strong alphabetic and thematic correlation.
312

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God severely sharpened His message in the second chapter of Malachi, which He aimed
directly at the corrupt priests:
And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not
lay it to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse
upon you, and I will curse your blessings: yea, I have cursed them already, because ye do notlay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces (panim),
even the dung of your solemn feasts; and one shall take you away with it. And ye shall knowthat I have sent this commandment unto you, that my covenant might be with Levi, saith the
LORD of hosts. My covenant was with him of life and peace; and I gave them to him for thefear wherewith he feared me, and was afraid before my name. The law of truth was in his
mouth (pey), and iniquity was not found in his lips: he walked with me in peace and equity,and did turn many away from iniquity. For the priest’s lips should keep knowledge, and theyshould seek the law at his mouth (pey): for he is the messenger (malakh) of the LORD of
hosts. But ye are departed out of the way; ye have caused many to stumble at the law; yehave corrupted the covenant of Levi, saith the LORD of hosts. Therefore have I also madeyou contemptible and base before (liphnei) all the people, according as ye have not kept myways, but have been partial (nasa panim) in the law.
Malachi 2:1ff (Spoke 17, Cycle 2)This passage contains two instances of pey (mouth), two instances of panim (face) one instance of liphnei (before), and multiple references to the disdain (bazah) towards God thatbrought down His heavy condemnation. Could the coherence of this message with the meaning of the Seventeenth Letter be any clearer? The answer is, of course, a resounding "Yes!"
for there is no end to the glory of God's Wisdom, as we shall presently see.

 The Face of God and the Bread of the Presence
And now, appease, I pray thee, the face of God (p'nei El), And He
doth favour us; From your own hand hath this been, Doth He accept ofyou appearances? Said Jehovah of Hosts.
Malachi 1:9, YLT (Spoke 17, Cycle 2)

The Face of God

lae ynEP] P'nei El

It is simply impossible to overstate the wonder evoked by God's design of the Bible Wheel.
The verse above is from Young's Literal Translation. It is one of the very few versions that
does not glide over the underlying Hebrew of this verse, which contains the one and only instance of the phrase P'nei El (Face of God) outside of Genesis 32:30 where Jacob coined
the name Peniel, saying "for I have seen God face to face" (panim el panim)." Exactly how
did this phrase "just happen" to appear here on Spoke 17, in the midst of a host of themes
centered on the meaning of Pey? Mere coincidence? Blind happenstance?
Yet there is still more. God's complaint began with His accusation that the corrupt priests
were offering "polluted bread" upon His altar:... And ye say, Wherein have we despised (bazah) thy name? Ye offer polluted bread uponmine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD
is contemptible (bazah).
Malachi 1:6f (Spoke 17, Cycle 2)

The bread is called Shewbread in the KJV and the Bread of the Presence in modern versions such as the NASB and NIV. Literally, it is the Bread of the Face (Lechem Panim) thatwas supposed to be set continually before the Lord (Lev 24:5ff):
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And thou shalt take fine flour, and bake twelve cakes [representing the twelve tribes] thereof:
two tenth deals shall be in one cake. And thou shalt set them in two rows, six on a row, upon
the pure table before the LORD (liphnei YHVH). And thou shalt put pure frankincense uponeach row, that it may be on the bread for a memorial, even an offering made by fire unto the
LORD. Every sabbath he shall set it in order before the LORD (liphnei YHVH) continually,
being taken from the children of Israel by an everlasting covenant. And it shall be Aaron’s andhis sons’; and they shall eat it in the holy place: for it is most holy unto him of the offerings of
the LORD made by fire by a perpetual statute.

In general, the role of God's Priests was to present offerings before the Lord, to makeatonement before the Lord, to bear the names of all Israel before the Lord. The Table of
the Lord was supposed to be pure and holy. When the apostate priests offered the "polluted
bread" upon God's altar, they were actually spitting in His Face. The fact that God gavethese wicked priests space to repent shows how great His mercy truly is.

 Parousia: The Promise of His Coming (Malachi

2 Peter)

Behold, I will send my messenger (malachi), and he shall prepare (pinnah) the way beforeme (liphnei): and the Lord, whom ye seek, shall suddenly (pithom) come to his temple, eventhe messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of
hosts.
Malachi 3:1 (Spoke 17,Cycle 2)

As a word, malachi means my messenger, which
is how God used it above. This Book is one of themany that has the name of the prophet enwrappedin his prophecy. We saw this in Micah who asked"Who is a God like unto thee?" (pg 243), in Hosea
who bore the name of the last king of Israel (pg201), and in the symmetric relationship between
Nehemiah and Zechariah (pg 298).
Malachi's prophecy of the coming of the Lord
contains two Pey KeyWords and liphnei, derived
from panim. The KeyWord pithom (suddenly) occurs twenty-five times in the Old Testament, withall but one directly related to judgment, as in"Babylon is suddenly fallen" (Jer 51:8), and "Forman also knoweth not his time: as the fishes thatare taken in an evil net, and as the birds that arecaught in the snare; so are the sons of men snaredin an evil time, when it falleth suddenly uponthem" (Eccl 9:12). This exemplifies the elementary
force of the plosive Letter Pey, which is, like theLetter Chet (pg 213), extraordinarily uniform
throughout a host of associated KeyWords. Roots
that begin with Pey-Resh, as do the last six KeyWords listed alphabetically in the table, are intensely centered on the ideas of bursting, breaking
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p Pey KeyWordsµynIP Panim: FacehN:P; Pannah: Look, Turn
hN:Pi Pinnah: PrepareµaotPi Pithom: Suddenly
Break through,dr'P; Parad:
Part, Separateµr'P; Param: Tear, Rend clothes
Break through,År'P; Paratz:
Breach, Burst forth
qr'P; Parak: Break, Tear apart
Break, Split open,
rr'P; Parar:(root of Purim)
Display, Scatter,
cr'P; Parash:
Spread out

Spoke 17 – Pey: Esther, Malachi, 2 Peter
forth, spreading out, displaying, and appearing. Grim's Law suggests many obvious cognateswith English words. For example, the consonants of parad transform to those of part (in thesense of breaking apart) by interchanging the dentals "d" and "t". Another obvious example isparak which transforms to break by interchanging the plosives "p" and "b". The KeyWords inthis table paint and extremely vivid picture of the character of the great and mighty day of
the Lord when Jesus Christ shall be revealed from heaven.
The coming of the Lord is called the Parousia (Parousia) in Greek. This word is variously translated as presence, arrival, and advent. It appears in a primary "Question andAnswer" KeyLink between Malachi and 2 Peter:

Spoke 17 KeyLink (Question and Answer):
Where is the Promise of His Coming?
Answer: Malachi (Spoke 17, Cycle 2)[3:1ff] Behold, I will send my messenger, andhe shall prepare the way before me: and theLord, whom ye seek, shall suddenly cometo his temple, even the messenger of thecovenant, whom ye delight in: behold, heshall come, saith the LORD of hosts. But
who may abide the day of his coming? andwho shall stand when he appeareth? for heis like a refiner’s fire, and like fullers’ soap:
And he shall sit as a refiner and purifier ofsilver: and he shall purify the sons of Levi,and purge them as gold and silver, that they
may offer unto the LORD an offering in righteousness.

Question: 2 Peter (Spoke 17, Cycle 3)[3:6ff] Knowing this first, that there shall come inthe last days scoffers, walking after their own
lusts, And saying, Where is the promise of his
coming (parousia)? for since the fathers fell
asleep, all things continue as they were from the
beginning of the creation. For this they willingly
are ignorant of, that by the word of God theheavens were of old, and the earth standing outof the water and in the water: Whereby the worldthat then was, being overflowed with water, perished: But the heavens and the earth, which arenow, by the same word are kept in store, reserved unto fire against the day of judgment
and perdition of ungodly men.

Does the scoffers' assertion that "all things continue as they were from the beginning ofcreation" sound familiar? It should. It is the atheistic worldview that denies God acts in history, the very lie countered by the Book of Esther! Similar scoffers wearied the Lord in Malachi immediately before He proclaimed the promise of His Advent:Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied him?
When ye say, Every one that doeth evil is good in the sight of the LORD, and he delighteth inthem; or, Where is the God of judgment?
Malachi 2:17 (Spoke 17, Cycle 2)

The promise of the Advent of the Lord, when we shall see His Face, is the great theme of
Spoke 17. It was first fulfilled on Spoke 18, with His First Advent first recorded in Matthew.
This is the amazing thing about the Bible Wheel. The themes on each Spoke sequentiallyprogress to tell the old, old story ... even the parts that are yet to come! Note also the themeof fiery judgment common to both Malachi and 2 Peter in the immediate context of the coming of the Lord.
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 2 Peter: The Glorious Transfiguration
For we have not followed cunningly devised fables, when we made known unto you the powerand coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from theexcellent glory, This is my beloved Son, in whom I am well pleased. And this voice whichcame from heaven we heard, when we were with him in the holy mount.
2 Peter 1:16ff (Spoke 17, Cycle 3)

Second Peter is the only Epistle thatmentions the Transfiguration, when
Christ took Peter, James, and John toa high mountain and revealed His
Glory to them and His Face (panim)"did shine as the sun" (Mat 17:1ff):
And after six days Jesus taketh Peter,
James, and John his brother, andbringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as
the sun, and his raiment was white as
the light. And, behold, there appeared
unto them Moses and Elias talking
with him.

The Greek icon of the Transfigurationshows Jesus flanked by Moses on His
left with the Tablets of the Ten Commandments, representing the Law,
and by Elijah on His right with hismantle that he used to part the Jordon, representing the Prophets. Thisis an image of "the righteousness of God," Jesus Christ, being "witnessed by the law and theprophets" (Rom 3:21, pg 59). It is a standard iconic form in Orthodox Christianity, seen alsoin icons of the Resurrection (pg 373). The Greek word at the top is METAMORFWSIS,(metamorphosis), which entered unchanged into English.

 Where is My Honour? (Esther

Malachi

2 Peter)

A son honoureth his father, and a servant his master: if then I be a father, where is minehonour (kavod)? and if I be a master, where is my fear? saith the LORD of hosts unto you, O
priests, that despise my name. And ye say, Wherein have we despised (bazah) thy name?
Malachi 1:6 (Spoke 17, Cycle 2)

When God likened Himself to a father deserving of honour, He used the Kaph KeyWord
kavod (pg 239), the same word that appears in the Fifth Commandment, "Honour your father
and mother". The opposite of honour is to despise (bazah), which is a major thematic link
between Esther and Malachi, as discussed above (pg 313). The question asked by the Lord,
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Spoke 17 – Pey: Esther, Malachi, 2 Peter"where is my honour" is answered in 2 Peter which forms a second "Question and Answer"
KeyLink between the last two Books on Spoke 17:

Spoke 17 KeyLink (Question and Answer):
Where is My Honour?
Malachi (Spoke 17, Cycle 2)

2 Peter (Spoke 17, Cycle 3)[1:6] A son honoureth his father, and a servant his master: if then I be a father, whereis mine honour (kavod)? and if I be a master, where is my fear?

[1:17] For He [Jesus Christ] received from
God the Father honour and glory, when
there came such a voice to him from the excellent glory, This is my beloved Son ...

These ideas continue to interweave with the theme established in the opening verses of
Esther. Searching for the set (glorious or glory, honour, excellent) in the immediate context
of majesty in the KJV selects only three passages 170, two of which reside on Spoke 17:
In the third year of his reign, he made a feast unto all his princes and his servants; the powerof Persia and Media, the nobles and princes of the provinces, being before him (l'panav):
When he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, even an hundred and fourscore days.
Esther 1:3f (Spoke 17, Cycle 1)

Note the symmetry: In Esther we have a fleshly, arrogant, earthly king showing off his greathonour, glory, and majesty, whereas in 2 Peter we have God the Father declaring the glory,
honour, and majesty of His Son, Jesus Christ. These are the two poles of a single concept
based on the meaning of Pey and revealed on the first and last Cycles of Spoke 17. We haveseen similar thematic symmetry on many Spokes, such as Spoke 3 where comfort is maximized on Cycle 3 (2 Corinthians) even as it is explicitly missing on Cycle 2 (Lamentations, pg159), and on Spoke 9 where the Tet KeyWord tov is maximized on Cycle 1 (1 Samuel) and iscompletely absent on Cycle 2 (Obadiah, pg 227).
Though the Priests refused to honour God's Name, He prophesied through Malachi, theFinal Book of the Old Testament, that the Gentiles would:
For from the rising of the sun even unto the going down of the same my name shall be greatamong the Gentiles; and in every place incense shall be offered unto my name, and a pureoffering: for my name shall be great among the heathen, saith the LORD of hosts. But ye
have profaned it, in that ye say, The table of the LORD is polluted; and the fruit thereof, evenhis meat, is contemptible (bazah).
Malachi 1:11f (Spoke 17, Cycle 2)This prophecy was fulfilled in the Gospels and Acts which immediately follow Malachi, whenJesus Christ came and glorified the Name of His Father, and the Gentiles turned to the Lord.

 False Teachers (Malachi

2 Peter)

The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto
the day of judgment to be punished: But chiefly them that walk after the flesh in the lust of uncleanness, and despise government [ruling authorities]. Presumptuous are they, self-willed,they are not afraid to speak evil of dignities. Whereas angels, which are greater in power
and might, bring not railing accusation against them before the Lord. But these, as natural

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brute beasts, made to be taken and destroyed, speak evil of the things that they understandnot; and shall utterly perish in their own corruption; And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes,
sporting themselves with their own deceivings while they feast with you;
2 Peter 2:9ff (Spoke 17, Cycle 3)

The theme of despising authority seen in the passage above is a further amplification of
the theme established in the opening verses of Esther. It interweaves with teachings condemning false teachers, one of the strongest themes of both Malachi and 2 Peter:
For the priest’s lips should keep knowledge, and they should seek the law at his mouth (pey):
for he is the messenger of the LORD of hosts. But ye are departed out of the way; ye havecaused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD
of hosts.
Malachi 2:7f (Spoke 17, Cycle 2)

 The Coming Day of the Lord (Malachi

2 Peter)

And Mordecai went out from the presence of the king (liphnei hammelek) in royal apparelof blue and white, and with a great crown of gold, and with a garment of fine linen and purple:
and the city of Shushan rejoiced and was glad. The Jews had light, and gladness, and joy,and honour. And in every province, and in every city, whithersoever the king’s commandment
and his decree came, the Jews had joy and gladness, a feast and a good day. And many ofthe people of the land became Jews; for the fear of the Jews fell upon them.
Esther 8:15ff (Spoke 17, Cycle 1)

The Book of Esther ends with the victory of the Jews over the murderous Haman, a type ofSatan. And so it shall be in the great and dreadful day of the Lord. All the faithful will have"joy and gladness, a feast and a good day" as we sit to dine with our Lord (Rev 19:7). It will
be an entirely different kind of day for those who have scoffed at all that God has done ....

Spoke 17 KeyLink:
The Great and Dreadful Day of the Lord is Coming!
Malachi 3 (Spoke 17, Cycle 2)

2 Peter 3 (Spoke 17, Cycle 3)

For, behold, the day cometh, that shallburn as an oven; and all the proud, yea,
and all that do wickedly, shall be stubble:
and the day that cometh shall burnthem up, saith the LORD of hosts, that itshall leave them neither root nor branch. .

But the day of the Lord will come as a thiefin the night; in the which the heavens shallpass away with a great noise, and the elements shall melt with fervent heat, theearth also and the works that are thereinshall be burned up. Seeing then that allthese things shall be dissolved, what mannerof persons ought ye to be in all holy conversation and godliness, Looking for and hasting
unto the coming of the day of God, wherein
the heavens being on fire shall be dissolved, and the elements shall melt withfervent heat?

Behold, I will send you Elijah the prophet
before the coming of the great anddreadful day of the LORD: And he shallturn the heart of the fathers to the children, and the heart of the children to theirfathers, lest I come and smite the earth
with a curse.

There is so much more to say! But alas, I have no more room here....
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x
SPOKE 18 – TZADDI:
JOB, MATTHEW, 1 JOHN
 The Righteousness of God
My little children, these things write I unto you, thatye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.
1 John 2:1 (Spoke 18, Cycle 3)

God established the primary symbolic meaning of
the Eighteenth Letter with great clarity in six Alphabetic Verses:

x Tzaddi KeyWords

 Righteous (Tzaddik) art thou, O LORD, and up-

yDix' Tzaddi: 18 Letterright are thy judgments.

AV Ps 119:137

 The LORD is righteous (tzaddik) in all his ways,
and holy in all his works.

AV Ps 145:17

 The LORD is righteous (tzaddik); for I have rebelled against his commandment.

AV Lam 1:18

 ... His righteousness (tzedakah) endureth forever;

AV Ps 112:9b

 Thy righteousness (tzedakah) is an everlastingrighteousness.

AV Ps 119:142

 The righteousness (tzedek) of thy testimonies iseverlasting:

AV Ps 119:144

th

qyDix'; Tzaddik: Righteous One
To Justify, Makeqd;x' Tzadak:
Right, Act righteously
Righteousness,
qd,x, Tzedek:
Justice, Just (masculine)
Righteousness,
hq;d;x] Tzedakah:
Justice, Just (feminine)

God used this KeyWord when He declared the way of the Gospel, "the just (tzaddik) shalllive by faith" (Hab 2:4), and again in the genesis of the Gospel when Abraham “believed in
the Lord, and it was counted unto him as righteousness (tzedakah)” (Gen 15:6, pg 130).
The link between righteousness and the Eighteenth Letter is ancient and fundamental. Rabbinic tradition uniformly attests to this understanding of Tzaddi, and to this day many Jews
refer to the Eighteenth Letter by the name Tzaddik.
All six of the Alphabetic Verses listed above refer to God’s perfect and eternal righteousness. He alone is, was, and ever will be Tzaddik. This is the uniform declaration of all Scripture. But how then do we understand evil in the world? Why do the righteous suffer? Whereis the Divine Counsel concerning the Problem of Evil in light of God's Righteousness?
This is the topic of the Book of Job, the first of the Five Wisdom Books.
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 Saint Job the Righteous
There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.
Job 1:1 (Spoke 18, Cycle 1)

The Divine perfection of God’s Wisdom shines with unparalleled clarity in the placement of
the Eighteenth Book. As noted above, many Jews know the Eighteenth Letter by the nameTzaddik, the Righteous One. The Talmud says it represents a righteous man, and Scripture links it to righteousness in six of the Tzaddi Alphabetic Verses. Rabbi Ginsburgh 171 titled
his chapter on Tzaddi "The Faith of the Righteous One" and subtitled it with the Scripture"the righteous shall live by faith" (Hab 2:4). Rabbi Munk 172 followed suit with his chapter
called "Tzaddi: The Symbol of Righteousness and Humility." All of these meet in the Book ofJob, one of the few humans explicitly declared righteous by God Himself:
And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like
him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?
Job 1:8 (Spoke 18, Cycle 1)

This is the great and overwhelming power of the Capstone of God’s Word. It doesn’t merely
prove that the Bible is the Word of God – it does so by unlocking the Word and opening its
vast treasury of Divine Wisdom with a "demonstration of the Spirit and of power" (1 Cor 2:4).
Job is the first of the Five Wisdom Books, which are aptly named since they contain nearly
half of all references to wisdom in Scripture (pg 95). They give Divine Counsel through parables, poetry, aphorisms, puns, and enigmatic or “dark” sayings. Here is how Solomon put itin the central Wisdom Book (Prov 1:2f):
To know wisdom and instruction; to perceive the words of understanding; To receive the instruction of wisdom, justice (tzedek), and judgment, and equity; ...To understand a proverb,
and the interpretation; the words of the wise, and their dark sayings.

The Lord God is the Master Teller of Eternal Tales. He set the historical parable 173 of Job “inthe land of Uz” to direct the careful reader to its purpose, point, and proper interpretation.
The name Uz is an exact pun on the verb ÅW[ (utz, often transliterated as uz) which means
take counsel. The renowned twelfth century Rabbi Moses Maimonides commented on thisword and its relation to the Book of Job in his classic Guide for the Perplexed 174:First, consider the words “There was a man in the land of Uz.” The term Uz has different
meanings; it is used as a proper noun. It is also the imperative of the verb Uz “to take advice.”Comp. uzu “to take counsel” (Isa. 8:10). The name Uz therefore expresses the exhortation toconsider well this lesson, study it, grasp its ideas, and comprehend them, in order to see
which is the right view.

Uz is cognate with the Ayin KeyWord hx;[e (etzah, counsel/advice). God used this word when
He answered Job’s complaint, summing up the whole matter at the end of his Book:
Then the LORD answered Job out of the whirlwind, and said, Who is this that darkeneth
counsel (etzah) by words without knowledge? Gird up now thy loins like a man; for I will demand of thee, and answer thou me. Where wast thou when I laid the foundations of the earth?
declare, if thou hast understanding.
Job 38.1f (Spoke 18, Cycle 1)

The relation of utz (take counsel) to the meaning of its constituent Letters is easily discerned from its simplest cognate, the qal perfect Å[; (atz, to advise or give counsel). It con320

Spoke 18 – Tzaddi: Job, Matthew, 1 Johnsists only of the Letters Ayin ([) and Tzaddi ( x). They
Hebrew Word Picture
combine to form a lucid Word Picture. The Sixteenth Letter
Ayin ([) denotes the eye, a symbol of Vision and Insight(Atz, Give Counsel)(pg 293), and since Tzaddi (x) represents righteousness,
Insight into Righteousness
atz (to give counsel) suggests an Eye for Justice, Righteous Insight, a Just View, or Insight into RighteousAyin: Eye (Insight)
ness. This is, of course, exactly what wise counsel would
be, and it is what Maimonides meant by the “right view” imTzaddi: Righteousness
plied by the “land of Uz.” All of this integrates with the essential point of Job as a Divine parable designed to giveinsight into the exceedingly difficult theology of the Problem of Evil, the Suffering of theRighteous, and the Justice of God. Job is one long object lesson – a Divine Counsel – on the
Wisdom of God's Righteousness.

Å[;

[
Å

The outline of Job is extremely simple. Scripture plainly and repeatedly states that Job
was righteous, and that even in the midst of his great suffering, he “sinned not, nor charged
God foolishly” (Job 1:22). Why then did God allow this righteous man to suffer the loss ofeverything save his own life? The answer is plain when viewed in context of the whole Bible.
Job was allowed to enter into the sufferings of Christ which is an honor and a Divine service of immeasurable magnitude. This is why the Apostles rejoiced when “they were counted
worthy to suffer shame for his name” (Acts 5:41), and why Peter could write: “rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye
may be glad also with exceeding joy.” (1 Pet 4:12). Paul summed it all up, saying “I rejoice in
my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh
for his body’s sake, which is the church” (Col 1:24). Job was no less a servant of God thanany of the ten thousand martyrs who lost honor, family, and even their own lives in joyful
service of Almighty God. He was simply one of God’s beloved servants who had such fullness of faith as to declare with perfect honesty: “Though he slay me, yet will I trust in him”
(Job 13:15). Job was made righteous through faith, and God used His faithful servant to accomplish the great task of writing eternal Scripture. It is little wonder the Greek Orthodox
Church canonized him as “Saint Job the Righteous,” that is, “Saint Job the Tzaddik.”God used Job’s suffering to expose false reasoning about His Righteousness and what itmeans for a mortal to be righteous in light of God’s absolute Justice. The answers that Job’s“counselors” gave for his suffering were as predictable as they were wrong. They all blamed
Job! Eliphaz, the first to respond, explained it this way:
Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut
off? Even as I have seen, they that plow iniquity, and sow wickedness, reap the same. Job 4:7

He reminded Job that as a mere man, he necessarily falls short of God’s righteousness:
Shall mortal man be more just than God? shall a man be more pure than his maker? Job 4:17

Eliphaz then admonished Job to turn to God, as if lack of faith were the cause of his pains:
I would seek unto God, and unto God would I commit my cause: Which doeth great things andunsearchable; marvellous things without number:Job 5:9This was nothing but salt in Job's wounds. The irony was not lost on him, for he knew that he
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was doing this very thing – praying and seeking God – when the calamities fell upon him! His
integrity forced him to defend himself. This was the heart of his problem: his conscience
was clear, yet he suffered still. How are we to understand this? It was at this point that Bildad repeated the assertion that the only possibility, in light of God's eternal Righteousness,
was that Job's suffering must be due to his own sin:
How long wilt thou speak these things? and how long shall the words of thy mouth be like astrong wind? Doth God pervert judgment? or doth the Almighty pervert justice (tzedek)? If
thy children have sinned against him, and he have cast them away for their transgression; If
thou wouldest seek unto God betimes, and make thy supplication to the Almighty; If thouwert pure and upright; surely now he would awake for thee, and make the habitation of thyrighteousness (tzedakah) prosperous.
Job 8:2ff (Spoke 18, Cycle 1)

Job answered as would any modern Christian who knows we have the righteousness ofChrist even as we remain weak and subject to sin and suffering. Job admitted his own shortcomings and declared the perfection of God and His Righteousness:
I know it is so of a truth: but how should man be just (tzadak) with God? If he will contend
with him, he cannot answer him one of a thousand. ... How much less shall I answer him, andchoose out my words to reason with him? ... though I were righteous (tzaddik), yet would I
not answer, but I would make supplication to my judge. ... If I justify (tzadak) myself, mineown mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.
Job 9:2ff (Spoke 18, Cycle 1)

Look at the beauty of Job’s dilemma. He knew of no personal sin to account for his suffering,
but he also knew that he could not justify himself without his own tongue condemning him!
This is the problem faced by every Christian justified by faith in Christ. Job’s problem is our
problem. If our claim to righteousness by faith is taken out of context or poorly stated (as in
the doctrine of Christian Perfectionism), it will sound like we are justifying ourselves, which, if
we do, we make God a liar. God engraved a geometrically correlated witness to this doctrine in the Capstone of His Word. He specifically addressed the sin of self-justification in the
opening chapter of 1 John using almost exactly the same language found in Job. It sets thetone for his whole Epistle:
If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.
1 John 1:8f (Spoke 18, Cycle 3)

Both Job and 1 John present the problem in almost
Spoke 18 KeyLink
identical language: "If I say I am perfect" and "If wesay we have not sinned." Both speak specifically of
The Sin of Self-Justification
the sin of self-justification. A simple search of the
KJV for all verses that use the form "If I (or we)
Job 9:20
1 John 1:8
say" near the words "just" or "justify" selects only
the verses quoted above. They are unique in the Bible, which means we have a Spoke 18
KeyLink based on the primary symbolic meaning of Tzaddi that God 1) established in theAlphabetic Verses and 2) interwove in the correlated themes of these two Books. Space
prohibits a further analysis of Job, so let us skip to its end to hear how God answered him:322

Spoke 18 – Tzaddi: Job, Matthew, 1 John
Then answered the LORD unto Job out of the whirlwind, and said, Gird up thy loins now like aman: I will demand of thee, and declare thou unto me. Wilt thou also disannul my judgment?
wilt thou condemn me, that thou mayest be righteous (tzaddik)? Job 40:6f (Spoke 18, Cycle 1)

The first Book on Spoke 18 is based entirely, from beginning to end, on the symbolic meaning of its corresponding Letter Tzaddi as a symbol of Righteousness. The miracle of God isthat this theme dominates all three Books on Spoke 18, as we shall presently see.

 Matthew: To Fulfill All Righteousness
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbad
him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness.
Matthew 3:13f (Spoke 18, Cycle 2)With laser-like precision, the first words of Christ in the first Gospel hit the heart of the great
theme of righteousness that dominates Job and the Tzaddi Alphabetic Verses. This simultaneously sets the tone for the whole Book of Matthew and the essential message of the Gospel itself, which is nothing less than the revelation of God’s Righteousness and how He remains perfectly just even as he justifies all sinners who have turned in faith to Jesus. Indeed, the Gospel of Jesus Christ is itself “the fulfillment of all righteousness.” As an aside,
this also links to the characteristic word – fulfilled – that distinguishes the Five New Testament History Books from the rest of the seven canonical divisions (pg 96).
I will never forget the day when I shared the relation between Tzaddi, Job, and righteousness with my brother-in-law, Robin Collins. He was my best buddy at Washington State University where we both earned degrees in Mathematics and Physics, though Robin surpassed
me by adding a degree in Philosophy. He is now a Professor of Philosophy at Pennsylvania's
Messiah College and is writing a book called The Well-Tempered Universe: God, FineTuning, and the Laws of Nature to lay a solid scientific foundation for the evidence of Divine
design in the Cosmos 175. He is a very level-headed guy who demands evidence for any
claim. So when I shared my discoveries concerning the Book of Job, he acknowledged theirsignificance but then immediately challenged me by asking "So does the same pattern appear in Matthew?" Since I had yet to investigate this, I told him I didn't know and would checkinto it. I then went to my office and searched
the Gospels for all occurrences of "righteous"or "righteousness" in the King James Bible.
The search results blew my socks off,
sent shivers up my spine, and made all thehairs of my head stand on end. The words
righteous and righteousness appear in
Matthew more than in all the other Books of
New Testament History combined! I can notcount the number of similar experiences I
have had since I first discovered the Wheel in1995 (pg 23). It is my daily bread. There issimply no end to its abundant fruitfulness as
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Biblea guide to Bible study. Like the best scientific theories, it constantly suggests new paths ofresearch that then burst open into unimagined vistas of the very Mind of God.
As it turns out, the dominance of righteousness in Matthew is common knowledge
amongst Biblical scholars, particularly those who specialize in the "Synoptic Problem" which
is an effort to understand the differences and similarities amongst the first three Gospels.
Central to such study is the analysis of parallel verses where God presented essentially thesame idea with some variation in the exact wording, as in this pair from Matthew and Luke:
Matthew 6:33

Luke 12:31

But seek ye first the kingdom of God, andhis righteousness; and all these things
shall be added unto you.

But rather seek ye the kingdom of God; andall these things shall be added unto you.

The verses are almost identical except for the blaring fact that Matthew, in perfect harmony
with the dominant theme established by God in Job and the Alphabetic Verses, is distinguished by the word righteousness. This exemplifies a general relationship between Matthew and Luke. The table on the next page lists seven parallel verses where God speciallymarked Matthew with references to righteousness not found in Luke. I indicate their relationby the mnemonic equation: Matthew = Luke + Righteousness. Yet there is more! The relationship is also symmetric and runs through all three Synoptic Gospels. On Spoke 20, God
marked Luke with the Resh KeyWord rayah (friend) not found in Matthew's parallel verses(pg 346). Likewise, on Spoke 19 He distinguished Mark as the "Gospel of Action" – based on
the Quph KeyWord qal (swift, pg 332) – by placing the word "run" in five of his verses whileblatantly omitting it from the parallels in both Matthew and Luke! This is an exceedingly richarea for research. Many of the words that distinguish the three Synoptic Gospels are basedon fundamental Alphabetic KeyWords that God established in the Alphabetic Verses. If everthere were a Divine Fingerprint on the Bible, this is it.

 The Great Commission
And Jesus came and spake unto them, saying, All power is given unto me in heaven and inearth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, andof the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I havecommanded you: and, lo, I am with you always, even unto the end of the world. Amen.
Matthew 28:17ff (Spoke 18, Cycle 2)This verse from the end of Matthew expresses two ideas
based on the KeyWords listed in the table. The first is tzavah,
which God used in two Alphabetic Verses:
 He hath commanded (tzavah) his covenant for ever ...
AV Ps 111.9b

 Thy testimonies that thou hast commanded (tzavah) arerighteous (tzedek) and very faithful.

AV Ps 119.138

x Tzaddi KeyWords
hw:x'; Tzavah: Commandaxe Tzey: Go Forth!

In keeping with His alliterative style common in the Alphabetic Verses (pg 305), God followed324

Spoke 18 – Tzaddi: Job, Matthew, 1 John

Righteousness in Matthew’s Gospel
Parallel verses where Matthew = Luke + Righteousness
MatthewLuke[5:6] Blessed are they which do hunger andthirst after righteousness: for they shall befilled.

[6:21] Blessed are ye that hunger now: for ye
shall be filled.

[5:10] Blessed are they which are persecutedfor righteousness’ sake: for theirs is the kingdom of heaven.

[6:22] Blessed are ye, when men shall hateyou, and when they shall separate you fromtheir company, and shall reproach you, andcast out your name as evil, for the Son ofman’s sake.

[6:33] But seek ye first the kingdom of God,and his righteousness; and all these things
shall be added unto you.

[12:31] But rather seek ye the kingdom of God;and all these things shall be added unto you.

[10:40] He that receiveth you receiveth me,
and he that receiveth me receiveth him thatsent me. He that receiveth a prophet in thename of a prophet shall receive a prophet’s
reward; and he that receiveth a righteous manin the name of a righteous man shall receive arighteous man’s reward.

[9:48] And said unto them, Whosoever shallreceive this child in my name receiveth me:
and whosoever shall receive me receiveth himthat sent me: for he that is least among you all,the same shall be great.

[13:17] For verily I say unto you, That many
prophets and righteous men have desired tosee those things which ye see, and have notseen them; and to hear those things which yehear, and have not heard them.

[10:24] For I tell you, that many prophets andkings have desired to see those things which
ye see, and have not seen them; and to hearthose things which ye hear, and have notheard them.

[23:35] That upon you may come all the righteous blood shed upon the earth, from theblood of righteous Abel unto the blood of
Zacharias son of Barachias, whom ye slew between the temple and the altar.

[11:50] That the blood of all the prophets,
which was shed from the foundation of theworld, may be required of this generation;
From the blood of Abel unto the blood of
Zacharias, which perished between the altar
and the temple: verily I say unto you, It shallbe required of this generation.

[23:29] Woe unto you, scribes and Pharisees,
hypocrites! because ye build the tombs of theprophets, and garnish the sepulchres of therighteous,[11:47] Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed
them.

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
the first KeyWord tzavah with tzedek, which He used as the primary KeyWord in six Alphabetic Verses. Both KeyWords play a dominant role in 1 John. The Divine coherence is obvious, righteousness is defined as obedience to God’s commands! As it is written:
Whosoever therefore shall break one of these least commandments, and shall teach men so,
he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them,the same shall be called great in the kingdom of heaven. For I say unto you, That except yourrighteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in nocase enter into the kingdom of heaven.
Matthew 5:19f (Spoke 18, Cycle 2)This passage is one of the many references to righteousness with no parallel in the other
Gospels. It is unique to Matthew. Below, we will see that similar language dominates 1 John.
The second KeyWord – tzey, (go forth) – does not appear in the Alphabetic Verses but
its meaning is clear from Scripture. God used it when He commanded Noah to "go forth(tzey) from the ark" (Gen 8:16), when He told Elijah "Go forth (tzey), and stand upon themount before the LORD" (1 Kings 19:11), and when He told Ezekiel "Arise, go forth (tzey)
into the plain, and I will there talk with thee" (Ezek 3:22). In this word, Aleph (a) functions
pretty much as a place holder for the vowel so its meaning as "go forth" comes entirely fromthe elemental force of Tzaddi ( x). This then manifests in the structure of the Wheel where
the Gospel first goes forth from the Spoke governed by Tzaddi, where also we find theGreat Commission that commands us to go forth teaching the Good News of Jesus Christ.

 1 John: Jesus Christ the Righteous
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an
advocate with the Father, Jesus Christ the righteous.
1 John 2:1 (Spoke 18, Cycle 3)

The divine perfection of the Holy Word shines with spectacular clarity on Cycle 3 where wefind relatively small Books packed with highly concentrated teachings based on fundamental
Alphabetic KeyWords. Case in point: the little Book of 1 John contains the unique revelationof the Divine title Jesus Christ the Righteous. This links directly to the KeyWord Tzaddik(Righteous One) that God used in the first Tzaddi Verse of the great alphabetic Psalm 119:
"Righteous (Tzaddik) art thou, O LORD, and upright are thy judgments."

 The Practice of Righteousness
And now, little children, abide in him; that, when he shall appear, we may have confidence,and not be ashamed before him at his coming. If ye know that he is righteous, ye know thatevery one that doeth righteousness is born of him. ... Little children, let no man deceive you:he that doeth righteousness is righteous, even as he (Jesus Christ) is righteous. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil:
whosoever doeth not righteousness is not of God ...
1 John 2:28-3:11 (Spoke 18, Cycle 3)

The verses above span the second and third chapters of 1 John. Like the Gospel of Matthew,
this Book contains many explicit and repeated teachings based on the idea of righteousness
that are interwoven, precisely as we should expect, with the closely associated idea of God'scommandments based on the KeyWord tzavah (command):326

Spoke 18 – Tzaddi: Job, Matthew, 1 John
And hereby we do know that we know him, if we keep his commandments. He that saith, I
know him, and keepeth not his commandments, is a liar, and the truth is not in him. But
whoso keepeth his word, in him verily is the love of God perfected: hereby know we that weare in him. He that saith he abideth in him ought himself also so to walk, even as he walked.
Brethren, I write no new commandment unto you, but an old commandment which ye hadfrom the beginning. The old commandment is the word which ye have heard from the beginning. Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth.
1 John 2:3ff (Spoke 18, Cycle 3)

The ideas emphasized throughout the Epistle of 1 John are exactly the same as the
KeyWords God presented together in Psalm 119:138: "Thy testimonies that thou hastcommanded (tzavah) are righteous (tzedek) and very faithful." The integration of the structureof the Wheel with the Alphabetic Verses is perfect and complete. The true light that now
shines is the light of the Gospel of God's Righteous beaming from the face of our everlasting
Lord Jesus Christ. And the best part is that the Gospel promises we shall be like Him! As it is
written:
Behold, what manner of love the Father hath bestowed upon us, that we should be called thesons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are
we the sons of God, and it doth not yet appear what we shall be: but we know that, when heshall appear, we shall be like him; for we shall see him as he is. And every man that hath thishope in him purifieth himself, even as he is pure. Whosoever committeth sin transgresseth
also the law: for sin is the transgression of the law. And ye know that he was manifested totake away our sins; and in him is no sin. Whosoever abideth in him sinneth not: whosoever
sinneth hath not seen him, neither known him. Little children, let no man deceive you: he that
doeth righteousness is righteous, even as he is righteous.
1 John 3:1ff (Spoke 18, Cycle 3)

The word translated as "transgression of the law" is anomivva (anomia), from the word for law
prefixed with the negative particle "a." In the Gospels, this word appears only in Mathew on
Spoke 18, where we find it five times (vss 7:23, 23:28, 24:12, 13:41). This is particularly significant since one would expect it to appear, if anywhere, in the Gospel written by the writerof 1 John. Here is how Jesus used it in His Parable of the Wheat and Tares, which is uniqueto Matthew as might have been guessed by the underlined phrase :The Son of man shall send forth his angels, and they shall gather out of his kingdom all things
that offend, and them which do iniquity (anomia); And shall cast them into a furnace of fire:
there shall be wailing and gnashing of teeth. Then shall THE RIGHTEOUS SHINE FORTH as the
sun in the kingdom of their Father. Who hath ears to hear, let him hear.
Matthew 13:41ff (Spoke 18, Cycle 2)

What a hope! What a promise of glory from our Merciful Father who sent us His Son, Jesus
Christ the Righteous, to open the gates to His everlasting Kingdom of Righteousness inheaven!

Summary of Spoke 18
 Cycle 1, JOB: Cycle 2, MATTHEW: Cycle 3, 1 JOHN:

Wisdom of God's Righteousness
Gospel of God's Righteousness
Practice of God's Righteousness
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 Holy, Holy, Holy: A Threefold Witness of the Trinity (Matthew

1 John)For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: andthese three are one.
1 John 5:7 (Spoke 18, Cycle 3)

The rejection of 1 John 5:7 by the vast majority of modern scholars was pretty much settled
over a hundred years ago. But the mystery of God is this; the Johannine Comma, as 1 John
5:7 is commonly known, is interwoven with Matthew via two extremely significant KeyLinks.
The first is from the classic text that articulates the foundation of all Biblical Hermeneutics. It
is selected by searching for all verses containing the set (one, three, word):

Spoke 18 Trinitarian KeyLink:
Three that Bear One Witness
Matthew (Spoke 18, Cycle 2)

1 John (Spoke 18, Cycle 3)[18:16] But if he will not hear thee, thentake with thee one or two more, that in themouth of two or three witnesses every
word may be established.

[5:7] For there are three that bear record(witness) in heaven, the Father, the Word,
and the Holy Ghost: and these three areone.

This is internal and structural evidence for the validity of 1 John 5:7. To really appreciate its
significance, one must meditate upon the text to which it is linked, Matthew 18:16. If this ismerely a "coincidence," it is a very strange coincidence indeed. It is self-reflective and selfsupporting because its content reiterates the underlying reason why we should believe it.
We have two witnesses saying the same thing that are corroborated by a third, the geometricstructure of the Wheel, which itself has been supported by too many witnesses to mention!
There is yet another structural witness that corroborates the validity of this disputedverse. The Comma is linked to a passage of primary significance, the Great Commission,
which is itself fundamentally integrated with the meaning of Tzaddi (pg 324). As it turns out,
there are only two verses in the entire Bible that mention the titles of all Three Persons of the
Trinity in a single verse. They are selected by the set (Father, Son/Word, Holy Ghost):

Spoke 18 Trinitarian KeyLink:
The Father, the Son/Word, and the Holy Ghost
Matthew (Spoke 18, Cycle 2)

1 John (Spoke 18, Cycle 3)[28:19] Go ye therefore, and teach all nations,baptizing them in the name of the Father, andof the Son, and of the Holy Ghost:[5:7] For there are three that bear record inheaven, the Father, the Word, and theHoly Ghost: and these three are one.

Scripture is given by the Triune God. These three interwoven verses (Mat 18:16, Mat 28:19,
1 John 5:7) form a threefold cord that wonderfully confirms this primary doctrine, even as
their geometric alignment demonstrates the special touch of the Divine Hand on the KingJames Bible which God destined from all eternity to go forth as the dominant Biblical textform, teaching in the name of the Father, and the Son, and the Holy Ghost. Amen!
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q
SPOKE 19 – QUPH:PSALMS, MARK, 2 JOHN
 Psalms: The Cry of our Voice
unto God
In my distress I called upon the LORD, and cried
unto my God: he heard my voice out of his temple,
and my cry came before him, even into his ears.
Psalm 18:6 (Spoke 19, Cycle 1)

The name of the Nineteenth Letter denotes an Eye of a
Needle. This coheres with its form –– in the ancient
Hebrew script as a circle with a line descending. It is stillseen in the modern form – q – and the corresponding
Latin Q, which looks like a line being threaded throughthe eye of a needle. Quph is the most guttural of theTwenty-Two Letters. Its sound originates deep in theback of the throat and is aptly described as the croaking
of a crow’s caw. This is the basis of the primary KeyWord
qara (cry, call) which God used in five Alphabetic
Verses:q Quph KeyWords¹Wq Quph: 19 Letterth¹Wq Quph: Eye of a Needle
ar;q; Qara: To Cry, To CalllwOq Qol: Voice, Sound I cried (qara) with my whole heart; hear me, O LORD: I will keep thy statutes.

AV Ps 119:145

 I cried (qara) unto thee; save me, and I shall keep thy testimonies.

AV Ps 119:146

 I called (qara) upon thy name, O LORD, out of the low dungeon.

AV Lam 3:55

 I called (qara) for my lovers, but they deceived me:

AV Lam 1:19

Qara is onomatopoetic; it sounds like what it describes. Words with a similar meaning andsound appear in many languages, most notably the Greek krazw (kradzo, cry) which is often
used to translate qara in the Septuagint. It is prominent in Mark's Gospel on the second Cycle. 176 God used a closely related KeyWord, qol (voice), twice in the Alphabetic Verses:
 Hear my voice (qol) according unto thy lovingkindness: O LORD, quicken me according to thy
judgment.

AV Ps 119:149

 Thou hast heard my voice (qol): hide not thine ear at my breathing, at my cry.

AV Lam 3:56

The Hebrew qol (voice, call) is phonetically similar to the Greek kalew (kaleo, call) and thecorresponding English call. All these words and the ideas they represent are fundamental to
the nature of the Book of Psalms, the Bible's great Guide to Prayer that teaches us how to329

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
call unto God. They appear together in many Psalms. Note that the quotes below are not
Alphabetic Psalms. We are looking here at characteristic verses of the Nineteenth Book itself
to discern its dominant message:
I cried (qara) unto the LORD with my voice (qol), and he heard me out of his holy hill. Ps 3:4
Hear, O LORD, when I cry (qara) with my voice (qol) ... and answer me.

Ps 27:7

As for me, I will call (qara) upon God; and the LORD shall save me. Evening, and morning,
and at noon, will I pray, and cry aloud: and he shall hear my voice (qol).
Ps 55:16f
LORD, I cry (qara) unto thee: make haste unto me; give ear unto my voice (qol), when I cry(qara) unto thee.
Ps 141:1

These characteristic passages span the beginning, middle, and end of the Book of Psalms.

 Drawing Near unto God
Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the
kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent
ye, and believe the gospel.
Mark 1:14f (Spoke 19, Cycle 2)

The verse above contains the first words of Jesus Christ inMark's Gospel. The Greek word translated as at hand isfrom the root ejggizw (engidzo, draw near). It is used frequently to translate the KeyWord qarav (draw near) in the
Septuagint, as when God said "the days are at hand(qarav), and the effect of every vision" (Ezek 12:23). Thesewords are equivalent; God used them both as temporalmarkers. And just as the first words of Christ in Matthew arelinked to the Tzaddi KeyWord tzedek (righteousness, pg323), so now we see His first words in Mark are linked tothis Quph KeyWord. In the Septuagint, one or another formof engidzo (draw near) is used to translate each of the following five instances of qarav in the Alphabetic Verses:

q Quph KeyWords
ar;q; Qara: Cry
Draw Near,
br'q; Qarav:
Offer a Gift
Offering,
÷b;r]q; Qorban:
Gift, Corban
Await,
hw:q; Qavah:
Expect, Gather

 Thou drewest near (qarav) in the day that I called (qara) upon thee: thou saidst, Fear not.
AV Lam. 3:57

 The LORD is nigh (qarav) unto all them that call (qara) upon him, to all that call (qara) upon
him in truth.

AV Ps 145:18

 Thou art near (qarav), O LORD; and all thy commandments are truth.
AV Ps 119:151
 The LORD is nigh (qarav) unto them that are of a broken heart; and saveth such as be of acontrite spirit.

AV Ps 34:18

 They draw nigh (qarav) that follow after mischief: they are far from thy law.

AV Ps119:150

In the first two verses, God linked qarav (draw near) with qara (cry), which teaches us how
to draw near to God; we need only cry out to Him! This is the lesson the Psalms teach bothby word and by example. God completed this lesson with another KeyWord, qavah (wait),teaching us that we draw near to God by calling and waiting upon Him: Wait (qavah) on the LORD, and keep his way, and he shall exalt thee to inherit the land: when
the wicked are cut off, thou shalt see it.

AV Ps 37:34

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 Mark: The Gospel of Action
10: And it came to pass in those days, that Jesus came from Nazareth of Galilee, and wasbaptized of John in Jordan.
11: And straightway coming up out of the water, he saw the heavens opened, and the Spirit
like a dove descending upon him:
12: And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am
well pleased.
13: And immediately the Spirit driveth him into the wilderness.
14: And he was there in the wilderness forty days, tempted of Satan; and was with the wild
beasts; and the angels ministered unto him.
Mark 1:10ff (Spoke 19, Cycle 2)

The Gospel of Mark is commonly known as the "fastest" Gospel,in the sense that it moves much more swiftly through the scenes
Quph KeyWordof Christ's life than the others. For example, the quote abovespans the Baptism to the Temptation of Christ in a mere five
Qal: Swift, Lightverses, which is short indeed when compared with Matthew’s sixteen and Luke’s fifteen verses used to describe the same events.
Its pace is set with the repetitive use of "and" and "immediately." This expresses the essenceof the KeyWord qal (swift) which God presented in the Quph verse of Lamentations 4:qlq'

 Our persecutors are swifter (qal) than the eagles of the heaven: they pursued us upon themountains, they laid wait for us in the wilderness.

AV Lam 4:19

Ralph Earle described the unique character of Mark's Gospel in the introduction to his book
Mark - The Gospel of Action (emphasis added): 177Mark's gospel is primarily the gospel of action. About two out of three verses begin with
"And." In fact, a glance down through the first chapter will show that most of the verses begin
that way. As someone has well observed, "His narrative runs." Over forty times we find "immediately," "straitway," or "forthwith" - all translations of the same Greek word. It might besaid that while Matthew and Luke furnish us with color slides of the life of Jesus, Mark gives
us a moving picture.

Earle’s observations are common
knowledge amongst scholars who
study the Synoptic Gospels. Almost
every commentary makes mention of
the striking frequency of eutheos (immediately, straightway, forthwith) in
Mark, just as they note the distinctly
high incidence of righteousness inMatthew (pg 323) and of healing inLuke (pg 346). The miracle of the
Wheel is that it reveals the supernatural integration of all these extremely
obvious distinctions with the Alphabetic KeyWords that God established inAlphabetic Verses. The graph makes
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
the preeminence of eutheos in Mark visually evident. It should be remembered that thoughMark is the smallest Gospel, yet it contains far and away the largest number of occurrencesof this characteristic word. This word distribution does double duty since it also distinguishes
the five New Testament History Books, where we find 95% of all occurrences of eutheos,from the Twenty-Two Epistles where it occurs only four times. This is the Tapestry of God –every thread is interwoven with every other!

 His Narrative Runs (Alphabetic Link)
And when they had passed over, they came into the land of Gennesaret, and drew to theshore. And when they were come out of the ship, straightway they knew him, And ran
through that whole region round about, and began to carry about in beds those that were
sick, where they heard he was.
Mark 6:53ff (Spoke 19, Cycle 2)

The KeyWord qal (swift), so aptly descriptive of Mark's Gospel, is used in Scripture to describe a fast runner, such as Asahael who was “as light (qal) of foot as a wild roe” (2 Sam
2:18). Swanson's Dictionary of Biblical Languages with Semantic Domains notes that as anoun, the word qal defines "a class of persons that can move quickly from one place to another, implying fitness, strength, and health, with a central focus on running." This thenleads directly to another supernatural integration of Mark with this Quph KeyWord. The tableon the next page shows four verses from Mark that have parallels in both Matthew and Luke,and one with a parallel only in Matthew. In each and every case, God distinguished Markwith the word run. The parallel verses in Matthew and Luke use phrases like "met him," "followed him," or "came to him" with no reference to running. In these parallel verses, only
Mark runs. The consistency of this miracle is astounding; the same phenomenon is seen in
all three Synoptic Gospels, with parallels between Matthew and Luke showing that Matthew
is marked by righteousness (pg 325) and Luke by friend (pg 346). Has anyone ever seensuch a wonder in the history of Bible study?

 Talitha Cumi, Damsel Arise! (Alphabetic KeyLink)
And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. And straightway the damsel arose, and walked; for she
was of the age of twelve years. And they were astonished with a great astonishment.
Mark 5:41f (Spoke 19, Cycle 2)

The Gospel of Mark is unique in that it has preserved a numberof Aramaic words by transliterating them into Greek charactersrather than translating them into Greek words, as is the case in
the highlighted word above. This reveals yet another top-levelsuper-obvious integration of Mark with the Nineteenth Hebrew
Letter. Cumi is based on a fundamental Quph KeyWord! God
used it in three Alphabetic Verses:

q Quph KeyWordµWq Qum: Arise Arise (qum), O LORD; O God, lift up thine hand: forget not the humble.

AV Ps 10:12

 Arise (qum), cry out in the night: in the beginning of the watches pour out thine heart like water
before the face of the Lord:

AV Lam 2:19

 Her children arise up (qum), and call her blessed; her husband also, and he praiseth her.
Av Prov 31:28

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Synoptic Parallels where Only Mark Runs
Matthew

Mark

Luke

The Demon Legion Cast Out[8:28] there met him two possessed with devils, coming outof the tombs,[5:2] But when he saw Jesus
afar off, he ran and worshipped him,

[8:27] there met him out of thecity a certain man, which had
devils long time

Five Thousand Fed[14:13] and when the people
had heard thereof, they followed him on foot out of thecities. And Jesus went forth,and saw a great multitude,
and was moved with compassion toward them ...

[6:33] And the people sawthem departing, and manyknew him, and ran afootthither out of all cities, andoutwent them, and came together unto him. And Jesus,
when he came out, saw muchpeople ...

[9:11] And the people, when
they knew it, followed him:
and he received them, andspake unto them of the kingdom of God, and healed themthat had need of healing.

Healings at Gennesaret[14:34] And when the men ofthat place had knowledge ofhim, they sent out into all thatcountry round about, andbrought unto him all that werediseased;[6:54] And when they werecome out of the ship, straightway they knew him, And ran
through that whole region
round about, and began tocarry about in beds those thatwere sick ...

No parallel

Boy with Dumb and Deaf Spirit Healed[17:14] And when they werecome to the multitude, there
came to him a certain man,kneeling down to him, andsaying, Lord, have mercy on
my son: for he is lunatick, andsore vexed: for ofttimes he falleth into the fire ...

[9:15] And straightway all thepeople, when they beheld him,
were greatly amazed, andrunning to him saluted him. …
When Jesus saw that the people came running together, herebuked the foul spirit …

[9:37] And it came to pass,that on the next day, when
they were come down fromthe hill, much people met him.
And, behold, a man of thecompany cried out, saying,
Master, I beseech thee, lookupon my son: for he is mine
only child.

What shall I do to Inherit Eternal Life?
[19:16] And behold, one cameto him and said, Teacher,what good thing shall I do, that
I may have eternal life?

[10:17] And as he was going
forth into the way, there ran
one to him, and kneeled tohim, and asked him, Good
Teacher, what shall I do that I
may inherit eternal life?

333[18:18] And a certain ruler
asked him, saying, Good
Teacher, what shall I do toinherit eternal life?

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
When I display highlighted KeyWords
Spoke 19 Alphabetic KeyLink
in the Alphabetic Verses, I generally
use the simplest conjugation, the "dicTalitha Cumi (Damsel Arise!)tionary form," since the grammaticaldetails are not usually needed to unQumi: Arise! (feminine singular imperative)
derstand the meaning that God intended. But in the case of the verse
Quph Verse (AV Lam 2:19)
Mark 5:41
from AV Lamentations 2:19, a key insight is found by looking at the actual conjugated verb as it is written in the text. The word
used there is the feminine singular imperative. It is the exact form the Lord Jesus used
when He commanded the damsel to arise! We have, therefore, an Alphabetic KeyLink between the Quph verse of Lamentations 2 and the Gospel of Mark on Spoke 19.

ymiWq

 Corban, a Gift (Alphabetic Link)
For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let
him die the death: But ye say, If a man shall say to his father or mother, It is Corban, that is
to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer
him no more to do ought for his father or his mother; Making the word of God of none effectthrough your tradition, which ye have delivered: and many such like things do ye.
Mark 7:10ff (Spoke 19, Cycle 2)

As with cumi, Mark interpreted the transliterated Aramaic word, corban (gift), for the reader. The Lord first
introduced this word jointly with its verbal root qarav
when He commanded the Law of Offerings (Lev 1:1f):
And the LORD called unto Moses, and spake unto him
out of the tabernacle of the congregation, saying, Speakunto the children of Israel, and say unto them, If any manof you bring (qarav) an offering (qorban) unto the
LORD, ye shall bring (qarav) your offering (qorban) of
the cattle, even of the herd, and of the flock.

q Quph KeyWords
br'q; Qarav: To Bring a Gift
÷b;r]q; Qorban: An Offering

Rabbi Munk explained its relation to the Letter Quph in the Jewish tradition: 178q stands for ÷b;r]q;, Temple offering. In Temple times, if one found a vessel on which q was
written, he assumed that the contents were consecrated (Maaser Sheni 4:11). Unlike the common misconception that an offering is a "sacrifice" with the goal of forcing man to give up, to come close.
something of value to "appease" God, the word comes from the root

br:q;

When the Temple stood, the sacrifices brought the worshipers closer to Hashem and brought
God's blessing to the entire world.

A thousand camels will run through the eye of a needle before skeptics will be able to devise
a naturalistic scheme to explain how these Aramaic words – cumi and corban – could be
both unique to Mark and based on Quph KeyWords found in the Alphabetic Verses. Praise
God for His invincible Word!
334

Spoke 19 – Quph: Psalms, Mark, 2 John

 The Voice of Jesus Calms the Storm (Psalms

Mark)

And there arose a great storm of wind, and the waves beat into the ship, so that it was now
full. And he was in the hinder part of the ship, asleep on a pillow: and they awake him, andsay unto him, Master, carest thou not that we perish? And he arose, and rebuked the wind,and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
And he said unto them, Why are ye so fearful? how is it that ye have no faith? And theyfeared exceedingly, and said one to another, What manner of man is this, that even the wind
and the sea obey him?
Mark 4:37ff (Spoke 19, Cycle 2)

The Divinity of the Lord Jesus Christ is one of the most important doctrines of the ChristianFaith. It is taught with great clarity in this story of Jesus calming the sea. There are many
passages, most notably in the Psalms, that praise the Lord God Almighty for His power overthe forces of nature, particularly the wind and sea. Here are two prime examples:
God is greatly to be feared in the assembly of the saints, and to be had in reverence of allthem that are about him. O LORD God of hosts, who is a strong LORD like unto thee? or to
thy faithfulness round about thee? Thou rulest the raging of the sea: when the waves
thereof arise, thou stillest them.
Psalm 89:7ff (Spoke 19, Cycle 1)
They reel to and fro, and stagger like a drunken man, and are at their wits’ end. Then they cry
unto the LORD in their trouble, and he bringeth them out of their distresses. He maketh thestorm a calm, so that the waves thereof are still. Then are they glad because they be
quiet; so he bringeth them unto their desired haven. Oh that men would praise the LORD for
his goodness, and for his wonderful works ... !
Psalm 107:27ff (Spoke 19, Cycle 1)

These Psalms sound a lot like the passage from Mark. They show that Jesus has the same
powers of God revealed in the Old Testament. But there is much more going on here. A
comparison of the three Synoptic Gospels reveals that only Mark's Gospel records the actual
words spoken by the Lord when He rebuked the sea:
Synoptic Parallel where the Voice of Jesus Calming the Sea is heard only in Mark
Matthew 8:26

Mark 4:39

Then he arose, and rebuked And he arose, and rebuked thewind, and said unto the sea,
the winds and the sea;

Luke 8:24
Then he arose, and rebuked thewind and the raging of the water:...

Peace, be still.

...

and there was a great calm.

And the wind ceased, andthere was a great calm.

and they ceased, and there was acalm.

This comparison is striking. The three Gospels use alSpoke 19 KeyLink:
most exactly the same words except for Mark which "justJesus Stills the Storm
happens" to record the actual voice (qol) of Jesus thatand brings a Calmstilled the storm, and this, in turn, "just happens" to form
a KeyLink to the Psalm quoted above. Searching the enPsalm 107:29
Mark 4:39
tire KJV for all verses containing the set (calm, still) selects only the two verses shown in the KeyLink table. Such is the work of the God who calms
the sea. This is a very rich vein of pure gold that will amply reward further research.
335

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 The Holy One of God
And there was in their synagogue a man with an unclean spirit; and he cried out, Saying, Let
us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us?
I know thee who thou art, the Holy One of God.
Mark 1:24 (Spoke 19, Cycle 2)

One of the primary symbolic meanings of Quph in the rabbinic
tradition is Holiness. God used this as a KeyWord in one Alphabetic Verse: ... holy (qadosh) and reverend is his name.

AV Ps 111:9b

q Quph KeyWord
cwOdq; Qadosh: Holy

The title of Jesus as the Holy One of God first appears inMark on Spoke 19. It is not a KeyLink because it is also found on the following Spoke inLuke, but it does exemplify yet again the Principle of First Occurrence.

 2 John: The Elect Lady
The elder unto the elect lady and her children, whom I love in the truth; and not I only, butalso all they that have known the truth; For the truth’s sake, which dwelleth in us, and shall bewith us for ever. ... I rejoiced greatly that I found of thy children walking in truth, as we havereceived a commandment from the Father.
2 John 1ff (Spoke 19, Cycle 3)

The second Epistle of John has two unique features. First,
it is the smallest Book in the Bible. This exemplifies the
KeyWord qatan (small) and coheres with Mark as thesmallest Gospel and the smallness of the "eye of a needle," the literal meaning of Quph. This word is frequently
used to refer to small children, such as a "little sister"(Song 8:8) and the "little child" that will peacefully lead thelion and the lamb in the day God rules on earth (Isa 11:6).

q Quph KeyWords
÷f;q; Qatan: Small, Little
lh;q; Qahal: Congregation
lwOq

Qol: Voice, To Call
The second unique feature is that 2 John is the only
Book addressed to a woman. Opinions vary as to whether
Qavah: To Wait,
she was an individual known to John or a symbol of the
To Gather together
congregation to which he wrote. The latter has a lot of support from the general typological pattern of Scripture which
presents the Church as a woman (Eph 5:32, Rev 19:7, pg 73). Moreover, John typically calls
believers "little children" (1 John 2:1, 12, 13, etc.), and this coheres with his closing salutation where he replaced what normally would be a greeting from his congregation with anotherreference to a woman and her children, saying, "The children of thy elect sister greet thee."
Finally, the Hebrew word for a congregation is itself the Quph KeyWord qahal, which istypically rendered by the Greek ekklhsiva (ekklesia, church) in the Septuagint, and thesewords are etymologically linked to each other through the Quph KeyWord qol (call) and its
corresponding Greek root kaleo (call). This is because God's Congregation, the Church, ismade up of all He has called out from the world to be holy (qadosh) unto Him through faithin His Holy One, Jesus Christ. This call that forms the congregation is also the root of theword ekklhto" (ekkletos, elect) with which the Apostle both opens and closes his little Epistle, a feature found in no other Book.

hw:q;

336

r
SPOKE 20 – RESH:
PROVERBS, LUKE, 3 JOHN
 Proverbs: The Beginning of Wisdom
The fear of the LORD is the beginning of wisdom:and the knowledge of the holy is understanding.
Proverbs 9:10 (Spoke 20, Cycle 1)

The name of the Twentieth Letter is a variation of thecommon Hebrew word for the head (rosh). This cohereswith its shape –– in the ancient script, a picture of thehead atop the neck. When reversed, it became theGreek P (Rho) which evolved into the Latin R by having
a leg added. Scripture attests to its name; God used it in
the last Resh verse of Psalm 119, the great Alphabetic
Psalm praising His Word from Aleph to Tav (pg 17):
 Thy word is true from the beginning (rosh): and every
one of thy righteous judgments endureth for ever.
AV Ps 119:160

r Resh KeyWords
vyre Resh: 20 LetterthHead, Chief,varo Rosh:
Top, Sum, Amount
Beginning,tyviare Reshith:First, Principal, BestAs often happens, the original word order was lost in translation. In Hebrew, the opening
clause reads "Rosh davarkah emet" which literally means "the head (or beginning) of thy
word is truth." But just as sum relates to summit and amount to mountain, so rosh denotes
the top, sum, total, or amount of something, as in “How precious also are thy thoughts untome, O God! how great is the sum (rosh) of them!” (Ps 139:17). Many translations, such as
the NASB, use this to render the verse as “The sum of thy word is truth.” This conveys animportant aspect of its meaning and preserves the proper word order. God used a closely related KeyWord in the Resh clause of AV Psalm 111, where again the KJV reversed the original word order which begins with the phrase reshith chokmah in Hebrew:
 The fear of the Lord is the beginning of wisdom.
AV Ps 111:10a

In all the Bible, the key phrase reshith chokmah appears in
one and only one other verse – Proverbs 4:7 on Spoke 20 –where reshith is translated as principle thing and linked
with rosh as head:
337

The Beginning of Wisdomhm;k]j; tyviare
Reshith Chokmah

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Wisdom is the principal thing (reshith chokmah); therefore get wisdom: and with all thy
getting get understanding. Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her. She shall give to thine head (rosh) an ornament of grace: acrown of glory shall she deliver to thee.
Proverbs 4:7ff (Spoke 20, Cycle 1)

This passage sums up the heart and soul of the Twentieth Book. Of the 234 references to wisdom in the Bible,
nearly half (113) appear in the Five Wisdom Books, as
shown in the graph on page 95. And of those 113,
nearly half again (54) appear in Proverbs. It is the premier Book of Wisdom set as a jewel in the exact centerof the Five Wisdom Books. We have here an extremely
dense set of converging lines all focusing on one theme.
It begins with the Alphabetic KeyLink from the Reshverse of AV Psalm 111 to Proverbs 4:7. The KeyLink
phrase – the beginning of wisdom – points to the central theme of the Book to which it links. The KeyWord
itself – reshith – is based on the literal meaning of theTwentieth Letter – rosh (head) – thereby signifying the Seat of the Mind and Center of
Wisdom in we who bear the Image of God. And as if this were not enough, the linked passage in Proverbs reiterates its own connection with rosh, saying that wisdom "shall give tothine head (rosh) an ornament of grace." This is beyond anything anyone could ever haveimagined. The order and content of the Books track exactly with the order and symbolic
meanings of the Hebrew Letters as presented by God Himself in the Alphabetic Verses, andall of this is locked in place with an unbreakable multifaceted KeyLink!
Yet there is still more. God amplified the connection between Resh, Wisdom, and theTwentieth Book in another verse – Proverbs 9:10 – quoted at the head of this section. It contains the only other occurrence of the English phrase “the beginning of wisdom” in the KJV.
The underlying Hebrew is different but the idea is the same and is faithfully rendered assuch. This means that we have two distinct Spoke 20 KeyLinks – one in Hebrew (Prov 4:7)
and one in English (Prov 9:10) – to the Resh verse of AV Psalm 111. The significance of thiscannot be overstated. We now have a double Spoke 20 Alphabetic KeyLink based on a
Resh KeyWord that expresses the central theme of the Twentieth Book and all of this is implicit in the meaning of Resh as a symbol the Head, the Seat of the Mind!

Double Spoke 20 Alphabetic KeyLink

THE BEGINNING OF WISDOMResh Verse (AV Ps 111:10a)

Proverbs 4:7, 9:10

This is an extraordinary convergence of multiple independent lines onto a single point. It reveals, yet again, the full Divine integration of the order and meaning of the Hebrew Letterswith that of the Books in the Christian Canon. Such is the limitless glory and detailed perfection of God's Wisdom revealed in the structure of His Holy Word.
338

Spoke 20 – Resh: Proverbs, Luke, 3 John

 Luke: The Proverbial Gospel
And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself,whatsoever we have heard done in Capernaum, do also here in thy country.
Luke 4:23 (Spoke 20, Cycle 2)

It is common knowledge that Luke contains the mostCorresponding words meaning
parables amongst the Four Gospels. The table lists"parable" or "proverb"
nineteen that are unique to his Book, the first being
quoted above. The word used there, translated as
Hebrew
Mashalproverb, is the Greek parabolhv (parabolé), the originof the English parable. Though the words proverb andGreekparabolhv Paraboléparable have somewhat different overtones in modern
English, the corresponding Greek and Hebrew words
are completely equivalent to each other. In the Septuagint, parabolé is used for mashal in
all but two of its fifty-five instances. And what is mashal? It is the root of the Hebrew name of
the Twentieth Book, Mishlei (Proverbs).

lv;m;Many of Luke's unique parables exemplify his concerns
as a physician who cares deeply for the weak, the sick,and the downtrodden. God chose Doctor Luke as the perfectbrush with which to paint an incomparable picture of thecompassion, humanity, sympathy, and tender mercy of
His Son. The Parable of the Good Samaritan is perhaps thebest example of the whole tenor of the Third Gospel:
And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped himof his raiment, and wounded him, and departed, leaving him
half dead. And by chance there came down a certain priest
that way: and when he saw him, he passed by on the otherside. And likewise a Levite, when he was at the place, cameand looked on him, and passed by on the other side. But a
certain Samaritan, as he journeyed, came where he was: andwhen he saw him, he had compassion on him, And went tohim, and bound up his wounds, pouring in oil and wine,and set him on his own beast, and brought him to an inn, andtook care of him. And on the morrow when he departed, hetook out two pence, and gave them to the host, and said unto
him, Take care of him; and whatsoever thou spendest more,when I come again, I will repay thee. Which now of thesethree, thinkest thou, was neighbour unto him that fell among
the thieves? And he said, He that shewed mercy on him.
Then said Jesus unto him, Go, and do thou likewise.

19 Parables found ONLY
in the Gospel of Luke




















Physician, heal thyself (4:23)
Two Debtors (7:41)
Good Samaritan (10:25)
Friend’s Request (11:5)
Rich Fool (12:16)
Faithful Servants (12:35)
Barren Fig-Tree (13:6)
Closed Door (13:24)
Humility at the Table (14:7)
Tower & Battle Plan (14:28)
Lost Sheep (15:1)
Lost Coin (15:8)
Prodigal Son (15:11)
Unjust Steward (16:1)
Rich Man & Lazarus (16:19)
Servant’s Reward (17:7)
Unjust Judge (18:1)
Pharisee & Publican (18:9)
Throne Claimant (19:12)

Luke's warm, gentle, and parental spirit is seen in the infancy narratives that fill the 132verses of his first two chapters. Of particular interest are his two descriptions of the wisdomof the young Jesus, saying "the child grew, and waxed strong in spirit, filled with wisdom
and the grace of God was upon him" (Luke 2:40), and again, "Jesus increased in wisdom
339

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bibleand stature, and in favour with God andman" (Luke 2:52). These verses are unique
to Luke. The latter forms a KeyLink to
Proverbs selected by the set (favour, "Godand man"). It is a strong link because theword translated as favour in Proverbs is theChet Keyword chen (grace, pg 214), andthis is the standard word corresponding to
the Greek cavri" (charis, grace) that istranslated as favour in Luke. Furthermore,
the verse from Luke mentions wisdom, thecentral theme of Proverbs, but that word is
not in the set that selects the KeyLink, so
the connection is one of implication.

Spoke 20 KeyLink
In Favour with God and Man
Proverbs 3:4

Luke 2:52

So shalt thou findfavour and goodunderstanding in thesight of God and man.

And Jesus increased
in wisdom and stature,and in favour with
God and man.

Luke's unique descriptions of the Christchild's wisdom are actually part of a larger
pattern in his Gospel. The graph shows the
distribution of wisdom in the Five New Testament History Books (KJV). Just one lessthan half, (seven of fifteen) appear in his
Book. And of those seven, three form uniquelinks to Proverbs; one that was seen above,and two that follow below.

 The Lord giveth Wisdom (Proverbs

Luke)

For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. He
layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly.
Proverbs 2:6 (Spoke 20, Cycle 1)

We live in a dark world where "all that will live godly in Christ Jesus shall suffer persecution"(2 Tim 3:12). Here are the three Synoptic parallels that record Christ's instruction (and promise) to His disciples on this matter:
Synoptic Parallels where ONLY LUKE records Christ's Promise to give Wisdom
Matthew 10:19ff

Mark 13:11ff

Luke 21:12ff

But when they deliver you up,
take no thought how or what
ye shall speak: for it shall begiven you in that same hourwhat ye shall speak. For it is
not ye that speak, but theSpirit of your Father which
speaketh in you.

But when they shall lead you,and deliver you up, take nothought beforehand what yeshall speak, neither do ye premeditate: but whatsoever shallbe given you in that hour, thatspeak ye: for it is not ye thatspeak, but the Holy Ghost.

But before all these, they shall lay
their hands on you, and persecute
you ... Settle it therefore in yourhearts, not to meditate before
what ye shall answer: For I will
give you a mouth and wisdom,which all your adversaries shallnot be able to gainsay nor resist.

340

Spoke 20 – Resh: Proverbs, Luke, 3 John
The highlighted words of Christ are not merely
Spoke 20 KeyLink
unique to Luke, they also form a KeyLink to Proverbs 2:6 selected by the set (give*, mouth, wisdom).
The Lord giveth Wisdom
This then links back to the key to the whole Book ofProverbs 2:6
Luke 21:15
Proverbs that God revealed in the Alphabetic KeyLink
that says "The fear of the Lord is the beginning of wisdom" (AV Ps 111:10). We must neverrely on ourselves. We must always look to Him for His Strength, His Guidance, and His Wisdom, as it is written: "Trust in the LORD with all thine heart; and lean not unto thine own understanding" (Prov 3:6 – my favorite!). God reiterated this lesson in another KeyLink selectedby the set (answer, heart*, wisdom):

Spoke 20 KeyLink
Answers from the Heart of Wisdom
Proverbs 15:33f (Spoke 20, Cycle 1)

Luke 21:14f (Spoke 20, Cycle 2)

The fear of the LORD is the instruction of
wisdom; and before honour is humility. The
preparations of the heart in man, and theanswer of the tongue, is from the LORD.

Settle it therefore in your hearts, not tomeditate before what ye shall answer: For I
will give you a mouth and wisdom, which all
your adversaries shall not be able to gainsay
nor resist.

Note the thematic link; Proverbs says "the preparations of the heart, and the answers of the
tongue" come from the Lord just as Jesus in Luke tells us "not to meditate before what yeshall answer," for He promises to give us His Wisdom!

 Wisdom Personified (Proverbs

Luke)

I wisdom dwell with prudence ... Counsel is mine, and sound wisdom: I am understanding;
I have strength. By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth. I love them that love me; and those that seek me earlyshall find me.
Proverbs 8:12ff (Spoke 20, Cycle 1)

The personification of Wisdom in Proverbs is a prophetic anticipation of Jesus Christ, whotruly is the "Wisdom of God" (1 Cor 1:24, pg 147). This parallel exemplifies this doctrine:– Jesus speaks –– The Wisdom of God speaks –Matthew 23:34 (Spoke 18, Tzaddi)

Luke 11:49 (Spoke 20, Resh)

Wherefore, behold, I send unto you prophets, andwise men, and scribes: and some of them ye shallkill and crucify; and some of them shall ye scourge
in your synagogues, and persecute them ...

Therefore also said the wisdom of God,I will send them prophets and apostles, andsome of them they shall slay and persecute:In one, Jesus speaks; in the other, it is the personified Wisdom of God. In truth, Jesus is
the Divine Wisdom! God designed these variations to teach and exemplify such doctrines
even as they interlock the Books aligned on each Spoke. All to reveal His Son, Jesus Christ.
341

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

 The Tender Mercies of the Great Physician (Alphabetic Link)
To perform the mercy promised to our fathers, and to remember his holy covenant; The oath
which he sware to our father Abraham ... And thou, child, shalt be called the prophet of theHighest: for thou shalt go before the face of the Lord to prepare his ways; To give knowledgeof salvation unto his people by the remission of their sins, Through the tender mercy of ourGod; whereby the dayspring from on high hath visited us, To give light to them that sit indarkness and in the shadow of death ...
Luke 1:76ff (Spoke 20, Cycle 2)

The entire tone and most of the themes of Luke's Gospel canbe summed up in the Resh KeyWords listed in the table. The
meaning of the KeyWord racham (mercy) figures prominently in Luke's first chapter. God used it in one of His Alphabetic Verses:
 Great are thy tender mercies (racham), O LORD: quicken
me according to thy judgments.

AV Ps 119:156

r Resh KeyWords
apero Ropheh: Physicianap;r; Rapha: To Heal['re Reyah: Friend

Luke is the only Gospel writer that uses either of the phrases
tender mercy or great mercy. This touches a primary charRacham: Mercy,
acteristics of his Book, as noted, for example, by Johann PeCompassion
ter Lange who defined its theme as "the revelation of divinemercy" in his Das Leben Jesu (The Life of Jesus, 3 vols.
Racham: Womb
1844-1847). 179 This is the endless wonder of the Wheel; theplain and obvious themes of the Books, as noted by countless scholars over the span of centuries, consistently track with the Alphabetic KeyWords!

µj'r;
µj'r'

The KeyWord racham carries very gentle and sympathetic overtones. It is truly a primary
key to the Book of Luke. Strong’s Concordance defines it as to love deeply, to have mercy,
to be compassionate, to have tender affection. These ideas dominate Luke's Book which
presents the Divine tenderness of Christ in ways seen nowhere else. The theme of mercy is
explicit in Zechariah's praise of God above (the Benedictus, vss 1:72, 77), and is mentioned
twice in Mary's praise of God her Saviour (the Magnificat):
For he that is mighty hath done to me great things; and holy is his name. And his mercy is onthem that fear him from generation to generation. … He hath helped his servant Israel, in remembrance of his mercy; As he spake to our fathers, to Abraham, and to his seed for ever.
Luke 1:49,54 (Spoke 20, Cycle 2)

And we see it again when Elizabeth brought forth her son, John the Baptist:
And her neighbours and her cousins heard how the Lord had shewed great mercy upon her;and they rejoiced with her.
Luke 1:58 (Spoke 20, Cycle 2)This interweaves with Luke's strong emphasis on friends and neighbours, which also distinguishes his Gospel from the other three. It is linked to the Resh KeyWord reyah.
All of these "mercy" passages are unique to Luke, and this theme is evident even when
he does not use the word mercy itself, as in the parable the Good Samaritan where thestranger cared for the wounded traveler. And now that we have come so far around theWheel, we can easily see how pervasive and consistent these alphabetically correlated
themes really are on each Spoke. Consider these parallel verses:
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Spoke 20 – Resh: Proverbs, Luke, 3 John

– Righteousness and Perfection –Matthew (Spoke 18, Tzaddi)– Kindness and Mercy –Luke (Spoke 20, Resh)[5:44] But I say unto you, Love your enemies, blessthem that curse you, do good to them that hate you,and pray for them which despitefully use you, andpersecute you; That ye may be the children of yourFather which is in heaven: for he maketh his sun torise on the evil and on the good, and sendeth rain on
the just and on the unjust.

[6:35] But love ye your enemies, and do
good, and lend, hoping for nothing
again; and your reward shall be great,and ye shall be the children of theHighest: for he is kind unto the unthankful and to the evil.

[5:48] Be ye therefore perfect, even as your Father
which is in heaven is perfect.

[6:36] Be ye therefore merciful, as yourFather also is merciful.

Just look at this! Matthew specifically links to the Tzaddi KeyWord tzedek (righteous/just)and speaks of perfection while Luke speaks of God’s kindness and mercy, the latter being
linked to the Resh KeyWord racham. The patterns are completely consistent across the
Spokes! Compare the distinct emotional tone of each Letter; the sharp Tzaddi with its
KeyWords tzavah and tzey (command and go forth, pg 324) versus the soft Resh with its
KeyWords reyah and racham (friend and mercy)! Their meanings are integrated with theirsounds. There simply is no end to the glory of what God has revealed here!

 The Gospel of Women
And it came to pass, that, when Elisabeth heard the salutation ofMary, the babe leaped in her womb; and Elisabeth was filled with
the Holy Ghost: And she spake out with a loud voice, and said,
Blessed art thou among women, and blessed is the fruit of thy
womb. And whence is this to me, that the mother of my Lordshould come to me? For, lo, as soon as the voice of thy salutation
sounded in mine ears, the babe leaped in my womb for joy.
Luke 1:41ff (Spoke 20, Cycle 2)

Another prominent feature of the Third Gospel is its inclusion of
women. Here is how Geldenhuys put it: 180
In Luke, Jesus is not only the Great Physician, but also the selfsacrificing Friend who shows friendship towards the poor as wellas the rich, towards the highly honoured as well as towards thedespised publicans and sinners, and even towards fallen women.
Especially to Jesus' saving and uplifting work amongst women
an important place is assigned in the Gospel. In Luke is shown, as
nowhere else, what a totally different attitude Jesus assumed towards women in contrast with the contemptuous attitude which[was then] manifested towards them.

Women in theGospel of Luke
 Elizabeth, Mother ofJohn the Baptist
 Mary, Mother of Jesus
 Anna the Prophetesspraised the Lord
 Widow of Nain
 A Woman declares"Blessed is the wombthat bare you"
 Martha and Mary
 Woman healed after
18 years of illness
 Woman in the parableof the Lost Coin Poor Widow's gift

Luke's sensitivity towards women is such that his whole Book is marked with a distinctly
feminine overtone. His concern for downcast women is particularly evident. Over half of allreferences to widows in the Five New Testament History Books appear in his Book. His ad343

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
miration of the faithful amongst them is memorialized in the story of the poor widow's two
mites which Christ counted as worth more than the buckets of excess money the rich men
tossed into the treasury (Luke 21:1). His concern and interest in women is also seen in the
distribution of "womb" – 69% of which are found in his Book. This is particularly interesting
because the Hebrew word racham (mercy) also denotes the womb. It is for these reasonsand many more that most commentators note that Luke is known as the Gospel of Women.
This forms a strong link to the Praise of the Virtuous Woman that closes Proverbs.

 Jesus, the Friend of Sinners (Proverbs

Luke)

Forasmuch as many have taken in hand to set forth in order a declaration of those things
which are most surely believed among us, Even as they delivered them unto us, which fromthe beginning were eyewitnesses, and ministers of the word; It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, mostexcellent Theophilus, That thou mightest know the certainty of those things, wherein thou[Same purpose as Prov 1:3, 22:21]
hast been instructed.
Luke 1:1ff (Spoke 20, Cycle 2)

Luke addressed his Gospel to the most excellent Theophilus,
Corresponding words
which means Friend of God, from the roots Qeov" (Theos, God)
meaning "friend"and fivlo" (philos, friend). Most commentators think that Theophilus was a real person, while others suggest he might be
Hebrew
Reyah
symbolic of all who would become a friend of God through faithin Jesus. It does not really matter what Luke intended, because
Greek
fivlo" Philos
the Divine Intent shines with perfect clarity. About 63% of all
instances of philos in the Five New Testament History Books appear in Luke's Gospel, as
shown in the graph below. This the links directly to its Hebrew equivalent, the Resh KeyWord
reyah. The theme based on these words distinctly flavors his Gospel, as noted above byGeldenhuys and here again in this quote Herbert Lackyer’s All the Parables of the Bible,(emphasis mine): 181['reAs we shall see, these parables peculiar to Luke arecharacteristic in that they are taken up with the great
truths of love, grace, forgiveness and condescension.
... It is most distinctive of him to select for his narrative those incidents and discourses which speak mosteloquently of Jesus as the Friend of all sinners,
even the most depraved, the Associate and Healerof all souls even the most sick and wounded. ... It is
Luke, above all others, who represents the Son of
Man as the Physician whose joy it is to give accessto Himself in the most diseased and sunken amongthem.

The miracle of God is that these themes are also characteristic of Proverbs. The graph below shows the distribution of the word "friend" in the KJV on the Wheel. The largest black
peak represents the 20 hits from Proverbs. It aligns with the second largest peak of 15 hits
found in Luke. And what of that little white bar on top of the peak on Spoke 20? That marks
the two hits from the tiny Book of 3 John! The common theme of Spoke 20 is now visually344

Spoke 20 – Resh: Proverbs, Luke, 3 John
evident. The graph shows in a glance what
would be plainly evident after a carefully
reading of all the Books of the Bible. The
theme of friend, based on the Resh KeyWord reyah, dominates Spoke 20. Indeed,"there is a friend [Jesus Christ] who sticks
closer than a brother" (Prov 18:24).
Yet there is still more! The word friend
also distinguishes parallel passages between
Matthew and Luke. The table on the next
page lists four where Luke adds a reference
to friend not found in Matthew. This should
be compared to the dominance of righteousness in Matthew (pg 325).

 Health to your Bones (Proverbs

Luke

3 John)Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly.
The heart of the wise teacheth his mouth, and addeth learning to his lips. Pleasant words areas an honeycomb, sweet to the soul, and health to the bones.
Proverbs 16:22f (Spoke 20, Cycle 1)

This passage expresses two themes that are interwoven with the Third Gospel. First, there is
the primary theme of health which is, as would be expected, particularly dominant in Doctor
Luke's Gospel and the opening passage of 3 John. It also distinctly marks Proverbs which
declares health to be one of the primary purposes of the wisdom taught within its pages:
My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thineeyes; keep them in the midst of thine heart. For they are life unto those that find them, andhealth to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life.
Proverbs 4:20ff (Spoke 20, Cycle 1)

This exemplifies the gentle, caring, intimate, and parental spirit that permeates Proverbs,
which is filled with words of wisdom from a loving father to his son:
My son, forget not my law; but let thine heart keep my commandments: For length of days,
and long life, and peace, shall they add to thee. Let not mercy and truth forsake thee: bindthem about thy neck; write them upon the table of thine heart: So shalt thou find favour andgood understanding in the sight of God and man. Trust in the LORD with all thine heart; andlean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct
thy paths. Be not wise in thine own eyes: fear the LORD, and depart from evil. It shall behealth to thy navel, and marrow to thy bones.
Proverbs 3:1ff (Spoke 20, Cycle 1)

Proverbs and Luke share the same spirit and tone. Note also the contextual integration of theunderlined words that form the KeyLink to Luke 2:52 discussed above.
The second theme interwoven with Luke is found in Proverbs 16:24, "Pleasant words areas honeycomb, sweet to the soul, and health to the bones." This touches the essential character of this Gospel which is universally recognized as one of the most beautiful books everwritten, as explained with great clarity by Philip Schaff in his History of the Christian Church:
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Friendship in Luke’s Gospel
Parallel Verses where Luke = Matthew + Friend
Matthew

Luke
Centurion’s Servant[8:5] There came unto him a centurion, beseeching him, And saying, Lord, my servant
lieth at home sick of the palsy, grievously tormented. And Jesus saith unto him, I will comeand heal him. The centurion answered andsaid, Lord, I am not worthy that thou shouldest
come under my roof: but speak the word only,
and my servant shall be healed.

[7:4] Then Jesus went with them. And when he
was now not far from the house, the centurion
sent friends to him, saying unto him, Lord,
trouble not thyself: for I am not worthy thatthou shouldest enter under my roof: Wherefore
neither thought I myself worthy to come unto
thee: but say in a word, and my servant shallbe healed.

Lost Sheep[18:12] How think ye? if any man have a hundred sheep, and one of them be gone astray,
doth he not leave the ninety and nine, and gounto the mountains, and seek that which goeth
astray? And if so be that he find it, verily I say
unto you, he rejoiceth over it more than overthe ninety and nine which have not gone
astray.

[15:4] What man of you, having a hundred
sheep, and having lost one of them, doth notleave the ninety and nine in the wilderness,and go after that which is lost, until he find it?
And when he hath found it, he layeth it on hisshoulders, rejoicing. And when he comethhome, he calleth together his friends and hisneighbors, saying unto them, Rejoice with me,
for I have found my sheep which was lost.

Warning of Hellfire[10:28] And fear not them which kill the body,
but are not able to kill the soul: but rather fear
him which is able to destroy both soul andbody in hell.

[12:4] And I say unto you my friends, Be notafraid of them that kill the body, and after thathave no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which
after he hath killed hath power to cast into hell;yea, I say unto you, Fear him.

Hated for Christ’s Sake
[10:21] And brother shall deliver up brother todeath, and the father his child: and children
shall rise up against parents, and cause them
to be put to death. And ye shall be hated of allmen for my name's sake: but he that endureth
to the end, the same shall be saved.

[21:16] And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends;
and some of you shall they cause to be put todeath. And ye shall be hated of all men for myname’s sake. But there shall not an hair ofyour head perish.

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[Luke] is the Gospel of poetry. We mean the poetry of religion, the poetry of worship, thepoetry of prayer and thanksgiving, a poetry resting not on fiction, but on facts and eternal
truth. In such poetry there is more truth than in every-day prose. The whole book is full ofdramatic vivacity and interest. It begins and ends with thanksgiving and praise. Luke 1–2 areoverflowing with festive joy and gladness; they are a paradise of fragrant flowers, and the air
is resonant with the sweet melodies of Hebrew psalmody and Christian hymnody. The Saluteof Elizabeth "Ave Maria", the "Magnificat" of Mary, the "Benedictus" of Zacharias, the "Gloria
in Excelsis" of the Angels, the "Nunc Dimittis" of Simeon, sound from generation to generationin every tongue, and are a perpetual inspiration for new hymns of praise to the glory of Christ.
No wonder that the third Gospel has been pronounced, from a purely literary and humanitarian standpoint, to be the most beautiful book ever written. 182

Schaff's Latin terms are the traditional names of the songs derived from Luke. If any Book of
the Bible were to be described as filled with "pleasant words" it would be the Gospel of Luke.
It should be recalled that the Wisdom Books are also known as the Five Books of Poetry.

 Every Word of God (Proverbs

Luke)

Every word of God is pure: he is a shield unto them that put their trust in him. Add thou notunto his words, lest he reprove thee, and thou be found a liar. Prov 30:5f (Spoke 20, Cycle 1)
And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by
every word of God.
Luke 4:4 (Spoke 20, Cycle 2)

Search the King James Bible for "every word of God" andSpoke 20 KeyLink
you will find only the two passages above. They form abeautiful and profound KeyLink. Now the mystery of God
Every Word of God
is this; search any modern version of the Bible based on theProverbs 30:5
Luke 4:4
results of textual criticism, such as the NIV, NASB, or
NRSV, and you will find only the verse from Proverbs.
Scholars removed the words from Luke because they are not found in a few of the older
documents that happen to lie amongst their favorites. The basic problem is that all modern
scholarship is conducted under the fundamentally atheistic light of natural reason alone, withno reference, let alone credit, to God as the ultimate Author of Scripture.
Is it possible to ignore the self-descriptive nature of this KeyLink? What is missing from all
modern versions? Nothing less than a KeyLink based on every word of God! This is especially cogent in light of the admonition – found in the immediate context – not to add to (or,by implication, to alter or delete from) His Words. If this were an isolated occurrence, we
could perhaps think it a "mere coincidence," but that becomes increasingly difficult as we
consider 1) the self-descriptive nature of the KeyLink, 2) the extreme importance of the ideaof "every word of God" by which we live, and 3) the fact that scholars did the same thingwith 1 John 5:7 (pg 328) that a) explicitly teaches the doctrine of the Trinity, one of the supreme doctrines of the Christian Faith, and b) forms two KeyLinks to very significant
verses in Matthew, including the Great Commission.
These KeyLinks based on disputed passages show that God had it right all along. The
Word He gave us in the King James Bible is as He intended. It is important to note that thefailings of the modern versions do not invalidate them altogether as the Word of God any
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more than a misprint would invalidate the KJV. Rather, the KeyLinks simply witness to thegreat Wisdom that God invested in the version He knew was destined to be the dominantworld-wide Biblical text-form.

 The Lord Looks (Alphabetic Link)
Every valley shall be filled, and every mountain and hill shall be
brought low; and the crooked shall be made straight, and therough ways shall be made smooth; And all flesh shall see thesalvation of God.
Luke 3:5f (Spoke 20, Cycle 2)r Resh KeyWord
ha;r; Ra'ah: Look, See

The Gospel of Luke is also marked by the idea of seeing or looking. This is based on the
KeyWord ra'ah which God used in many Alphabetic Verses:
 Look upon mine affliction and my pain; and forgive all my sins.

AV Ps 25:18

 Behold, O LORD; for I am in distress: my bowels are troubled; mine heart is turned within me;
for I have grievously rebelled:

AV Lam 1:20

 Behold, O LORD, and consider to whom thou hast done this.

AV Lam 2:20

 O LORD, thou hast seen my wrong: judge thou my cause.

AV Lam 3:59

Only Luke quotes the text "all flesh shall see the salvation of God" from Isaiah that immediately follows the synoptic reference to John the Baptist as the "voice crying in the wilderness." And only Luke records Simeon's words "mine eyes have seen thy salvation" (vs 2:30)
and Anna's words to "all them that looked for redemption" (vs 2:38). The table on the next
page lists four parallel passages where see appears in Luke alone. Yet again we witness an
Alphabetic KeyWord as the basis of the distinctive differences between the Gospels.
This brings us to yet another wonder. All Four Gospels record Peter's denial of Christ, but
only Luke mentions the fact that the Lord looked upon Peter at the moment of his denial.
Four Gospel Parallels where the Lord LOOKS upon Peter only in Luke
Matt
26:74fThen began he to curse and to swear, saying, I know not the man. And immediately
the cock crew. And Peter remembered the word of Jesus, which said unto him, Before
the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

Mark
14:71f

But he began to curse and to swear, saying, I know not this man of whom ye speak.
And the second time the cock crew. And Peter called to mind the word that Jesus said
unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought
thereon, he wept.

Luke
22:60ff

And Peter said, Man, I know not what thou sayest. And immediately, while he yet
spake, the cock crew. And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow,thou shalt deny me thrice. And Peter went out, and wept bitterly.

John
18:26f

One of the servants of the high priest, being his kinsman whose ear Peter cut off,saith, Did not I see thee in the garden with him? Peter then denied again: and immediately the cock crew.

348

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Parallel Verses where Luke = Matthew + See
Matthew

Luke
Parable of the Fig Tree

[24:32] Now learn a parable of the fig tree;
When his branch is yet tender, and putteth
forth leaves, ye know that summer is nigh:[21:29] And he spake to them a parable; Behold
the fig tree, and all the trees; When they now
shoot forth, ye see and know of your own selvesthat summer is now nigh at hand.

The Light that must not be Hid[5:15] Neither do men light a candle, and put
it under a bushel, but on a candlestick; and it
giveth light unto all that are in the house.

[8:16] No man, when he hath lighted a candle,
covereth it with a vessel, or putteth it under abed; but setteth it on a candlestick, that they
which enter in may see the light.
[11:33] No man, when he hath lighted a candle,
putteth it in a secret place, neither under abushel, but on a candlestick, that they whichcome in may see the light.

Sitting with Abraham, Isaac, and Jacob in the Kingdom of God[8:11] And I say unto you, That many shallcome from the east and west, and shall sit
down with Abraham, and Isaac, and Jacob, inthe kingdom of heaven. But the children of
the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing ofteeth.

[13:28] There shall be weeping and gnashing ofteeth, when ye shall see Abraham, and Isaac,
and Jacob, and all the prophets, in the kingdomof God, and you yourselves thrust out. And theyshall come from the east, and from the west, andfrom the north, and from the south, and shall sit
down in the kingdom of God.

 3 John: A Prayer for Health and Prosperity
The elder unto the wellbeloved Gaius, whom I love in the truth. Beloved, I wish above allthings that thou mayest prosper and be in health, even as thy soul prospereth.
3 John 1f (Spoke 20, Cycle 3)This verse contains the only instance of the word health in the Epistles on Cycle 3, and so it
links directly to the primary Spoke 20 theme based on the Resh KeyWords ropheh (physician) and rapha (to heal) discussed above. In itself, this is a striking "coincidence," especially in light of the brevity of John's Third Epistle which contains a mere fourteen verses. Yet
a much greater surprise arises when we examine the underlying text. The Greek verb translated as be in health – uJgiaivnw (hugiaino) – is rare in the New Testament. It has two applications, metaphorical (moral) and literal (physical). Paul used it in its moral sense in his pastoral Epistles to Timothy and Titus when speaking of sound doctrine and sound faith. It appears elsewhere only in Doctor Luke's Gospel, where he used it three times in reference tothe well-being of a physical body, twice in conjunction with the word sick: And Jesus answering said unto them, They that are whole need not a physician; but they thatare sick.

Luke 5:31 (Spoke 20, Cycle 2)

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
 And they that were sent, returning to thehouse, found the servant whole that had
been sick.
Luke 7:10
 And he said unto him, Thy brother is come;and thy father hath killed the fatted calf,
because he hath received him safe andsound.
Luke 15:27

Triple Spoke 20 KeyLink
uJgiaivnw (Be Whole, In Health)Luke 5:31, 7:10, 15:27

3 John 2

We have, therefore, a KeyLink between the opening passage of John's Third Epistle andthree verses in Luke based on the unique application of this Greek verb that is itself basedon the primary theme of health that dominates Spoke 20! This is the never-ending wonder ofthe Bible Wheel. There is simply no naturalistic explanation for correlations like this that involve a coherent convergence of multiple lines originating in completely independent sources
like the order of the Christian Canon, the order of the Hebrew Alphabet, and specific content of all the Books of the Bible (they are all involved in the KeyLink since KeyLinks aredefined as unique amongst all the Books of the entire Bible).

 Good versus Evil
Beloved, follow not that which is evil, but that which is good. He that doeth good is of God:but he that doeth evil hath not seen God.
3 John 11 (Spoke 20, Cycle 3)

On Spoke 9 we noted that the Letters Tet and Resh, which lie diametrically opposed on the
Wheel, are symbols of the diametrically opposed concepts of tov (good) and ra (evil) (pg220). God used ra (evil) and the closely related rasha (wicked) in many Alphabetic Verses,
often in conjunction with the KeyWord ra'ah (see):
Resh KeyWords
 The wicked (rasha) shall see (ra'ah) it, and be grieved;
AV Ps 112:10a
 I have seen (ra'ah) the wicked (rasha) in great power ...
AV Ps 37:35

r[r; Ra: Evil[v;r; Rasha: Wicked

The frequencies of ra and rasha are very high in the TwentiethBook because of its many proverbs contrasting them with God's good and righteous way:

Deceit is in the heart of them that imagine evil (ra): but to the counsellors of peace is joy.
There shall no evil (ra) happen to the just: but the wicked (rasha) shall be filled with mischief.
Proverbs 12:20 (Spoke 20, Cycle 1)

These words also occur frequently in conjunction with the primary KeyWord reyah:
Withhold not good (tov) from them to whom it is due, when it is in the power of thine hand to
do it. Say not unto thy neighbour (reyah), Go, and come again, and to morrow I will give;
when thou hast it by thee. Devise not evil (ra) against thy neighbour (reyah), seeing he
dwelleth securely by thee.
Proverbs 3:27ff (Spoke 20, Cycle 1)

 John Greets the Friends (Alphabetic Link)
But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Ourfriends salute thee. Greet the friends by name.
3 John 14 (Spoke 20, Cycle 3)

The theme based on reyah – dominant in both Proverbs and Luke – makes a surprise double
appearance in the closing verse of this tiny Book. This adds the "finishing touch" to the great
theme of Spoke 20. Praise God for the perfection of Wisdom revealed in His Holy Word!
350
SPOKE 21 – SHIN:
ECCLESIASTES, JOHN, JUDE The Eternal Fire of God's Glory
Then spake Jesus again unto them, saying, I am thelight of the world: he that followeth me shall notwalk in darkness, but shall have the light of life.
John 8:12 (Spoke 21, Cycle 2)

The name of the Twenty-First Letter literally denotes a
tooth. This is the origin of its form –– in the ancientscript. Its name, pronounced with like "sheen," has two
sounds; a dot above left – c – indicates the "s" sound madeby forcing air over the sharp edge of the teeth, and a dot
above right – v – indicates the "sh" sound made by forcing
air through the teeth. God established its name in the second clause of AV Psalm 112:10 which I present here as awhole so we can watch the thematic flow: 183
 [Resh] The wicked (rasha) shall see it, and be grieved;[Shin] he shall gnash with his teeth (shen), and melt away:[Tav] the desire (ta'avah) of the wicked shall perish.
AV Ps 112:10

Teeth frequently appear in Scripture as a natural symbol ofthings that bite, crush, and devour, as in Daniel's vision ofthe "dreadful and terrible" beast with "great iron teeth" that
"devoured and brake in pieces" (Dan 7:7). This then links
to another Shin KeyWord:
 Break (shavar) thou the arm of the wicked and the evil
man: seek out his wickedness till thou find none.
AV Ps 10:15

 Shin KeyWords
÷yvi Shin: 21 Letter÷ve Shen: Tooth
Sharpen,÷n"v; Shanan:
Teach DiligentlystIntelligence,
lk,c, Sekel:
Skill, Understanding
To be Wise,
lk'c; Sakal:
To act Intelligently
vm,v, Shemesh: Sun¹r'c; Saraph: To Burn
fp'v; Shaphat: To Judge
Shatter,rb'v; Shavar:
Break into pieces

The great themes of the Twenty-First Spoke are based on the symbolic power of Shin whichshines most clearly when combined with Aleph to form vae (esh, fire). In its ultimate sense,
this is the Fire of God's Glory that consumes and devours the wicked even as it purifies
and enlightens the faithful. Shin carries this meaning into the KeyWord shemesh (sun) –the essence of fire and symbol of daylight – that shall reveal everyone's works in the Day of
Judgment when we all shall see the face of Jesus Christ shining "like the sun" (Rev 1:16).
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
God has revealed His Light in His Word (pg 51). He instructed us to teach it "diligently"(Deut 6:7), using the KeyWord shanan which literally means to sharpen. This is the root ofshen (tooth) since teeth are sharp. In its literal sense, shanan speaks of whetting theedge of a sword or tip of an arrow, and is used figuratively for the honing the intellect. God
amplified these ideas in the second clause of AV Psalm 111:10 with the KeyWord sekel that
denotes a sharp mind:
 [Resh] The fear of the LORD is the beginning (reshith) of wisdom:[Shin] A good understanding (sekel) have all they that do his commandments.
[Tav] his praise (tehillah) endureth for ever

AV Ps 111:10

The thematic flow of this threefold passage contrasts the destiny of the faithful with that of
the wicked outlined in AV Psalm 112:10 above. It shows how differently God's Light impacts
the saints as compared to unrepentant sinners. This is a primary theme of John's Gospel:
For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds
should be reproved. But he that doeth truth cometh to the light, that his deeds may be mademanifest, that they are wrought in God.
John 3:20f (Spoke 21, Cycle 2)

The KeyWord sekel describes Daniel and his friends after "God gave them knowledge andskill (sekel) in all learning and wisdom" (Dan 1:17). It also describes the "wise" who shall"shall shine as the brightness of the firmament" in the Day of Judgment (Dan 12:3). It is oneof the many Hebrew roots that are strikingly similar to English words of the same meaning,
having the same consonants in the same order. The Theological Dictionary of the New Testament contrasts its root verb sakal with the Bet KeyWord bin:In many instances sakal is synonymous with bin, but there is a fine distinction. While bin indicates “distinguishing between" [Spoke 2, pg 144], sakal relates to an intelligent knowledgeof the reason. There is the process of thinking through a complex arrangement of thoughts
resulting in a wise dealing and use of good practical common sense.

Bin relates to analysis; sakal to synthesis and comprehension. It is the light of understanding that dawns as all the puzzle-pieces fall into place and the image of the whole isseen, which should be happening now in the reader as we approach the Final Spoke.

 Ecclesiastes: Utter Futility of Everything under the Sun
The words of the Preacher, the son of David, king in Jerusalem. Vanity of vanities, saith thePreacher, vanity of vanities; all is vanity. What profit hath a man of all his labour which hetaketh under the sun?
Ecclesiastes 1:1ff (Spoke 21, Cycle 1)

Many people are surprised to find a Book like Ecclesiastes in the Bible. How can the Word of God declarethat all life is vain and meaningless? Is this not the exact opposite of the Gospel message? Indeed it is, andthat is the whole point of the Book! Ecclesiastes
paints the picture of the desolation of the soul that is
scorched and withered under the sun of this world,
as taught by Jesus in the Parable of the Sower (Mat13:6). Following His metaphor of the soul as soil in352

 Shin KeyWords
vm,v, Shemesh: Sun
hm;m;v] Shimamah: Desolation¹r'c; Saraph: To Burn

Spoke 21 – Shin: Ecclesiastes, John, Judewhich the Word of God is sown, the wasted soul of Ecclesiastes is well described by theProphet Isaiah, "Your country is desolate (shimamah), your cities are burned (saraph) withfire (esh)" (Isa 1:7). This is the meaning of Shin to the soul not rooted in God through faith.
This brings us to the stunning integration of the Twenty-First Book with the symbolic
meaning of the Twenty-First Letter. The graph shows the distribution of "sun" in the Bible.
The great peak arises from the constant refrain of "under the sun (shemesh)" in Ecclesiastes. This phrase is unique to this Bookand sets its whole tone, which begins with thePreacher's search for the ultimate meaningof life:
I the Preacher was king over Israel in Jerusalem. And I gave my heart to seek and searchout by wisdom concerning all things that aredone under heaven: this sore travail hath God
given to the sons of man to be exercised
therewith. I have seen all the works that aredone under the sun; and, behold, all is vanityand vexation of spirit.
Ecclesiastes 1:12ff (Spoke 21, Cycle 1)

The Preacher then catalogued the whole spectrum of human experiences and accomplishments and declared them all to be vain and void of any real significance. He was particularly
frustrated with the labour that "God had given the sons of man to be exercised therewith":
Yea, I hated all my labour which I had taken under the sun: because I should leave it unto
the man that shall be after me. And who knoweth whether he shall be a wise man or a fool?
yet shall he have rule over all my labour wherein I have laboured, and wherein I have
shewed myself wise under the sun. This is also vanity. Therefore I went about to cause myheart to despair of all the labour which I took under the sun. Eccl 2:18ff (Spoke 21, Cycle 1)

Finally, the Preacher concluded that the search itself was vain:
Then I beheld all the work of God, that a man cannot find out the work that is done under
the sun: because though a man labour to seek it out, yet he shall not find it; yea further;though a wise man think to know it, yet shall he not be able to find it.
Ecclesiastes 8:17 (Spoke 21, Cycle 1)

It is no surprise that this is commonly known as "the most pessimistic Book of the Bible." The Book of ShinAll things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor theear filled with hearing. The thing that hath been, it is that which shall be; and that which
is done is that which shall be done: and there is no new thing under the sun. Is there any
thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.
Ecclesiastes 1:8ff (Spoke 21, Cycle 1)

I will never forget the day I was reading this passage in the original Hebrew and noticed theextreme prevalence of the Letter Shin. The page was simply crowded with it. Here is what
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the highlighted clause looks like in Hebrew, where the consonants are written without thevowel points for clarity and the Shin Prefix (pronounced sheh) is underlined:h[y awh

h[n

hmw

hyhy awh

hyh

hm

sheh-ye'asehhusheh-na'asahu-mahsheh-yiyehhusheh-hayah

Mahthat whichshall be doneit (is)that which
is doneand(the thing)that whichshall beit (is)thathath been

The
thing

Every other word is prefixed with the Letter Shin! This exemplifies its grammatical function. When prefixed to a word, Shinrepresents the relative pronoun, the idea of "who," "that,""which," or "that which." It is synonymous with the word thatappears most famously in the center of the great memorial
Name of God, I AM THAT I AM. This is echoed in the secondand forth words above, where Shin is prefixed to forms of theverb hayah (to be, pg 183), the root of the name I AM (pg 125).

The Great I AM

hy<h]a, rv,a} hy<h]a,
Ehyeh
I AM

Asher
THAT

Ehyeh
I AM

The graph shows the distribution of the
Shin Prefix on the Wheel. Ecclesiastes towers above all with its great peak of 68 hits, or
49% of the total. This distribution does double
duty by also distinguishing the Five Books of
Wisdom, which contains 87% of all instances,from the rest of the seven canonical divisions(pg 93). So here we are, after reviewing
twenty Spokes, witnessing yet again direct
and obvious links between a Book and its
corresponding Hebrew Letter!
The use of the Shin Prefix in phrases like"that which has been is that which shall be"
expresses the existential character of thisBook. It is completely focused on the Problem of Being as mere existence with no light from
God. Thus we find it contains a high frequency 184 of vye (yesh) which denotes substance orexistence, the idea of "isness." This is the origin of the name yv;yI (Yishai, Jesse), fromwhom the man Christ Jesus sprang (Isa 11:1f):
And there shall come forth a rod out of the stem ofJesse (Yishai), and a Branch shall grow out of his
roots (shoresh): And the spirit of the LORD shall rest
upon him, the spirit of wisdom and understanding, thespirit of counsel and might, the spirit of knowledge andof the fear of the LORD.

 Shin KeyWords
vr,vo Shoresh: Root, SourcevYEv, Sheh-yesh: That which is

He is the root source (shoresh) of all that which is (sheh-yesh), as we shall presently see.
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Spoke 21 – Shin: Ecclesiastes, John, Jude The Gospel of John: Jesus Christ, The Light of the WorldIn the beginning was the Word, and the Word was with God, and the Word was God. The
same was in the beginning with God. All things were made by him; and without him was not
any thing made that was made. In him was life; and the life was the light of men. And thelight shineth in darkness; and the darkness comprehended it not. There was a man sent from
God, whose name was John. The same came for a witness, to bear witness of the Light, that
all men through him might believe. He was not that Light, but was sent to bear witness of that
Light. That was the true Light, which lighteth every man that cometh into the world.
John 1:1ff (Spoke 21, Cycle 2)

One of the great glories of the Christian Faith is that it grounds reality in meaning. Creation
originates in the Word of God, and the essence of a word is meaning. We heard this message in the beginning when God said "Let there be light" (Gen 1:3), and as we watch therevelation unfold through the Sixty-Six Books, we discover that God's Creative Word isAlive, and Personal, and that He is the root source of all Love, Life, Light, and Truth. This is
the message of John's Gospel. It reveals that life is, by definition, utterly meaningless without
Christ because He Himself is the Logos, the Word of God, the root source of all Meaning.
Immediately after revealing the Divinity of the Word,
the Second Person of the Trinity, John declared the fulfillment the whole typological pattern established in theTabernacle that housed the Word (Spoke 2, pg 136)
and that was filled with the glory of the Divine Presenceof the Holy Spirit (Spoke 3, pg 155):
And the Word was made flesh, and dwelt among us, (and
we beheld his glory, the glory as of the only begotten of
the Father,) full of grace and truth.
John 1:14 (Spoke 21, Cycle 2)

 Shin KeyWords
÷k;v; Shakan: To Dwell
Glory ofhn:kiv, Shekinah:
the Divine Presence
Seraphim: "Burningµypir;c] Ones" who dwell in

the Presence of God

God designed this verse so that readers familiar with both Greek and Hebrew, like many inthe first century, could not help but see its relation to the typology of the Tabernacle. The
Greek verb translated as "dwelt" – eskhvnwsen (eskénosen) – literally means "tabernacled."
It is from skhnhv (skené, tabernacle) which corresponds directly to the Hebrew mishkan(tabernacle) which itself is formed from the Shin KeyWord shakan (to dwell). And from thisthe Jews derived the word Shekinah to denote the glory of the Divine Presence that filled
the Tabernacle. These words are all closely related in both meaning and sound since theyshare the same set of consonants in the same order. The implications are as obvious as they
are inevitable. Here is how Arthur W. Pink explained it: 185
The language of this verse takes us back in thought to the Tabernacle which was pitched in
the wilderness, of old. The Tabernacle was the place of Jehovah’s abode in the midst of Israel. It was here that He made His dwelling-place. The Tabernacle was where God met with
His people, hence was it termed “the Tent of Meeting.” There, within the Holy of Holies was
the Shekinah Glory manifested. The Lord Jesus Christ was the Anti-type. He was, in His
own person, the Meeting-place between God and men. And just as the Shekinah—the visible
and glorious manifestation of Jehovah—was seen in the Holy of Holies, so those who camenear to Christ, in faith, “beheld His glory.” The Lord Jesus was God manifest in the flesh, displaying “the glory as of the Only Begotten of the Father.”

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Fire (esh) and the KeyWord shakan are closely associated with God's glory. All three appear together in His earthshaking appearance upon Mount Sinai (Exo 24:16f):
And the glory of the LORD abode (shakan) upon mount Sinai, and the cloud covered it six
days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of
the glory of the LORD was like devouring fire (esh) on the top of the mount in the eyes of thechildren of Israel.

These are a few of the ideas God intended us to connect when we read John 1:14. As a final
note, the angelic beings who dwell in the presence of God are called Seraphim, which literally means "the burning ones." These are they who cease not to declare " Holy, holy, holy, isthe LORD of hosts: the whole earth is full of his glory" (Isa 6:3).

 Where is the Sun? (Ecclesiastes

John)

Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him.
John 11:9f (Spoke 21, Cycle 2)

God designed Ecclesiastes as the converse of John's Gospel to complete its message bypresenting the polar opposite of its central thesis. Furthermore, He designed John's Gospel
to make this point abundantly clear. The graph shows the distribution of "sun" in the Five
New Testament History Books. It appears in every Book except John! This is the inverse of
Ecclesiastes, where the frequency of "sun" is maximized above that of every other Book in
the Bible. But it is not as if John omits the idea of the sun. On the contrary, he presents it using very precise language that makes theconnection between Ecclesiastes, John, andthe doctrine of Christ as the true Light of theWorld impossible to miss! In the passage
above, Christ referred to the sun indirectly,
using a specific phrase – the light ofthis world – that points to Him in contrast
as the true spiritual Light of the World, thecentral thesis of John's Gospel:
Then spake Jesus again unto them, saying, I
am the light of the world: he that followeth
me shall not walk in darkness, but shall havethe light of life.
John 8:12 (Spoke 21, Cycle 2)

As it turns out, "this world" is itself a key phrase characteristic of the Book of John whichcontains twelve of its eighteen instances (67%) in the Gospels and Acts. Christ used it to distinguish heavenly things from those of earth, the spiritual from the natural:
And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am notof this world.
John 8:23
He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto
life eternal.
John 12:25
Jesus answered, My kingdom is not of this world: ...

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John 18:36

Spoke 21 – Shin: Ecclesiastes, John, JudeThe text of John itself teaches the meaning of "the light of this world." It speaks of the naturallight of the sun in contrast to the spiritual light found only in Christ. The miracle of God isthat this defines the relation between Ecclesiastes and John!
It is important to reflect on the depth of precision implied by this design. Its full impact depends entirely on the fact that "sun" is missing only in John even as it is maximized in Ecclesiastes. Furthermore, examination of its appearance in the other Gospels and Acts showsthat there is no natural reason whatsoever for its absence in John. This is the Work of God.
Recall that we saw the same carefully crafted emphasis through absence on Spoke 9 withthe first absence of the Tet KeyWord tov (good) in Obadiah (pg 227). Likewise, we saw thesame pattern of thematic contrast in the comfort that is missing in Lamentations even as it
is emphasized in 2 Corinthians on Spoke 3 (pg 159). Truly, there is no end to the glory ofGod's Word! Praise His name now and forever!

 The Pool of Siloam (Alphabetic Link)
And as Jesus passed by, he saw a man which
was blind from his birth. And his disciples asked
him, saying, Master, who did sin, this man, or his
parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his
parents: but that the works of God should bemade manifest in him. I must work the works of
him that sent me, while it is day: the night
cometh, when no man can work. As long as I amin the world, I am the light of the world. When he
had thus spoken, he spat on the ground, andmade clay of the spittle, and he anointed theeyes of the blind man with the clay, And said
unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way
therefore, and washed, and came seeing.
John 9:1ff (Spoke 21, Cycle 2)

The name of the Pool of Siloam is based on the Shin KeyWord shalach (send). This links to another characteristicphrase of John's Gospel – sent me – that truly saturates hisBook. Here is a representative passage:

 Shin KeyWord
jl'v; Shalach: To Send

For I came down from heaven, not to do mine own will, but the will of him that sent me. And
this is the Father’s will which hath sent me, that of all which he hath given me I should lose
nothing, but should raise it up again at the last day. And this is the will of him that sent me,that every one which seeth the Son, and believeth on him, may have everlasting life: and I willraise him up at the last day.
John 6:38ff (Spoke 21, Cycle 2)

God accentuated this KeyWord by giving its definition within the text itself and amplified itby restricting it to the Fourth Gospel. We have seen similar phenomena on many Spokes.
The first words of Christ in Matthew link to its dominant theme of "righteousness" (pg 323),
and the name of the addressee "Theophilus" in Luke links to its dominant theme of "friend"(pg 344). It is particularly intriguing that John's characteristic phrase contains the relative
pronoun "him that" which in Hebrew is represented by the Shin Prefix as discussed above.
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 The Peace of God's Spirit, Sent by the Father in the Name of His Son
But the Comforter, which is the Holy Ghost, whom the Father will send in my name,he shall teach you all things, and bring all things to your remembrance, whatsoever I
have said unto you. Peace I leave with you, my peace I give unto you: not as theworld giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.
John 14:26f (Spoke 21, Cycle 2)

It should come as no surprise to find the most lucid andbrilliant application of Alphabetic KeyWords shining forth inJohn, the Gospel of the Word. But in truth, nothing could
prepare a soul for the overwhelming glory revealed here.
As I write, my heart trembles and tears cascade down mycheeks! The Gospel of John contains the greatest densityof Alphabetic KeyWords found in any Book of the Bible. A
thousand years before the Apostle was born, God prophetically anticipated the entire tone, most of the themes,
and even many of the unique phrases of his Book in theAlphabetic Verses, most notably Psalm 119, the great Alphabetic Psalm of the Word. Case in point; the promise of
Divine Peace and Joy given through the power of the Holy
Spirit: Shin KeyWords
jl'v; Shalach: To Send
µwOlv; Shalom: Peace Great peace (shalom) have they which love thy law: andnothing shall offend them.

AV Ps 119:165

 I rejoice (sus) at thy word, as one that findeth great spoil.
AV Ps 119:162µve Shem: Name[m'v; Shama: Hear, ObeyTo Keep,
rm'v; Shamar:
Guard, WatchcWc Sus: Joy, Rejoicela'v; Sha'al: To Ask

Great spoil indeed! We have received the very Key to God's Treasure House bursting withthe unlimited wealth of His Divine Wisdom and Knowledge. O how I love His Word! Rejoice!
The coordinated theme of love appears in four Alphabetic Verses corresponding to Shin,
more than in those of any other Letter. This links directly to the extreme dominance of love inJohn which contains 59% of all instances in the Gospels and Acts. Moreover, it is interwoven
with another KeyWord of primary significance, shamar, which means to keep, to guard, topreserve from harm: The LORD preserveth all them that love him: but all the wicked will he destroy.

AV Ps 145:20

 My soul hath kept thy testimonies; and I love them exceedingly.

AV Ps 119:167

This KeyWord expresses another dominant theme in John's Gospel, also is intertwined withthe theme of love, as seen in these representative verses:
Jesus answered and said unto him, If a man love me, he will keep my words: and my Father
will love him, and we will come unto him, and make our abode with him.
John 14:23
If ye love me, keep my commandments.

John 14:15

If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’scommandments, and abide in his love.
John 15:10

This naturally links to another KeyWord, shama, which means both to hear and to obey:
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Spoke 21 – Shin: Ecclesiastes, John, Jude Thou hast heard (shama) their reproach, O LORD, and all their imaginations against me.
AV Lam 3:61

God used both of these KeyWords in the final verse of Ecclesiastes:
Let us hear (shama) the conclusion of the whole matter: Fear God, and keep (shamar) his
commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.
Ecclesiastes 12:13 (Spoke 21, Cycle 1)

And this returns us to the Gospel of John, where the theme expressed by shama (hear) isboth prominent and interwoven with shalach (send):
Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me,
hath everlasting life, and shall not come into condemnation; but is passed from death unto
life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear
the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming,in the which all that are in the graves shall hear his voice, And shall come forth; they thathave done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. I can of mine own self do nothing: as I hear, I judge: and my judgment isjust; because I seek not mine own will, but the will of the Father which hath sent me.
John 5:24ff (Spoke 21, Cycle 2)

And now that we have the basics in place, we can behold the true glory of what God has
done in His Word. The following passage, spanning a mere sixteen verses, contains the following themes based on seven Shin KeyWords: send (shelach, 2x), name (shem, 3x), keep
(shamar, 4x), peace (shalom, 2x), dwell/abide (shakan, 3x), ask (sha'al, 2x), hear (shama,1x). And besides all this, there are eight references to the coordinated theme of love!
Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; andgreater works than these shall he do; because I go unto my Father. And whatsoever ye shallask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any
thing in my name, I will do it. If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the
Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him:
but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me,
and I in you. He that hath my commandments, and keepeth them, he it is that loveth me: andhe that loveth me shall be loved of my Father, and I will love him, and will manifest myself tohim. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us,
and not unto the world? Jesus answered and said unto him, If a man love me, he will keep mywords: and my Father will love him, and we will come unto him, and make our abode withhim. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine,
but the Father’s which sent me. These things have I spoken unto you, being yet present withyou. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, heshall teach you all things, and bring all things to your remembrance, whatsoever I have said
unto you. Peace I leave with you, my peace I give unto you: not as the world giveth, give I
unto you. Let not your heart be troubled, neither let it be afraid.
John 14:12ff (Spoke 21, Cycle 2)

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 Kept in the Name of God – The High Priestly Prayer of Jesus Christ
And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one,as we are. While I was with them in the world, I kept them in thy name: those that thougavest me I have kept, and none of them is lost, but the son of perdition; that the scripture
might be fulfilled.
John 17:11ff (Spoke 21, Cycle 2)

The entire Book of John is absolutely saturated with themes based on the Shin KeyWords
discussed above. The true glory of what God has done here shines with its greatest clarity inthe fact that I do not need to explain anything. I need only present the Bible text with therelevant KeyWords highlighted. There are three that dominate here: send (shelach, 6x),keep (shamar, 5x), and name (shem, 4x), for a total of fifteen instances of ideas based on
Shin KeyWords. Note also the interwoven themes of glory (7x), love (5x), and truth (4x):These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour iscome; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over
all flesh, that he should give eternal life to as many as thou hast given him. And this is life
eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
I have glorified thee on the earth: I have finished the work which thou gavest me to do. And
now, O Father, glorify thou me with thine own self with the glory which I had with thee before
the world was. I have manifested thy name unto the men which thou gavest me out of theworld: thine they were, and thou gavest them me; and they have kept thy word. Now they
have known that all things whatsoever thou hast given me are of thee. For I have given unto
them the words which thou gavest me; and they have received them, and have known surelythat I came out from thee, and they have believed that thou didst send me. I pray for them: I
pray not for the world, but for them which thou hast given me; for they are thine. And all mine
are thine, and thine are mine; and I am glorified in them. And now I am no more in the world,
but these are in the world, and I come to thee. Holy Father, keep through thine own namethose whom thou hast given me, that they may be one, as we are. While I was with them in
the world, I kept them in thy name: those that thou gavest me I have kept, and none of themis lost, but the son of perdition; that the scripture might be fulfilled. And now come I to thee;and these things I speak in the world, that they might have my joy fulfilled in themselves. I
have given them thy word; and the world hath hated them, because they are not of the world,even as I am not of the world. I pray not that thou shouldest take them out of the world, butthat thou shouldest keep them from the evil. They are not of the world, even as I am not of theworld. Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world,even so have I also sent them into the world. And for their sakes I sanctify myself, that theyalso might be sanctified through the truth. Neither pray I for these alone, but for them also
which shall believe on me through their word; That they all may be one; as thou, Father, art inme, and I in thee, that they also may be one in us: that the world may believe that thou hastsent me. And the glory which thou gavest me I have given them; that they may be one, evenas we are one: I in them, and thou in me, that they may be made perfect in one; and that theworld may know that thou hast sent me, and hast loved them, as thou hast loved me. Father,
I will that they also, whom thou hast given me, be with me where I am; that they may behold
my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O
righteous Father, the world hath not known thee: but I have known thee, and these have
known that thou hast sent me. And I have declared unto them thy name, and will declare it:that the love wherewith thou hast loved me may be in them, and I in them.
John 17:1ff (Spoke 21, Cycle 2)360

Spoke 21 – Shin: Ecclesiastes, John, Jude He Keepeth All His Bones (Alphabetic KeyLink)
And he that saw it bare record, and his record is true: and he knoweth that he saithtrue, that ye might believe. For these things were done, that the scripture should be
fulfilled, A bone of him shall not be broken.
John 19:35f (Spoke 21, Cycle 2)

All the ideas we have seen above now come together into anamazing blazing climax in the fulfillment of this prophecy of
Christ's crucifixion, the central theme of all Scripture. It begins with another unique aspect of the Book of John, the only
Gospel that presents Christ as the Lamb of God:The next day John seeth Jesus coming unto him, and saith,
Behold the Lamb of God, which taketh away the sin of theworld.
John 1:29 (Spoke 21, Cycle 2)

 Shin KeyWords
hc, Seh: Lamb
To Keep,
rm'v; Shamar:
To Guard, Watch
rb'v; Shavar: To BreakHebrew translations consistently render this verse with the Shin KeyWord seh (lamb) because that is the word God used in the two great typological prophecies of Christ's Work on
the Cross – the sacrifice of Isaac (Gen 22:7), and the sacrifice of the Passover Lamb (Exo
12:3). The content of the prophecy is based on the commandment that "neither shall ye
break (shavar) a bone" of the Passover Lamb (Exo 12:46). And where is the prophecy thatJohn said was fulfilled in the Sacrifice of Christ? It is in the Shin verse of AV Psalm 34!
 He keepeth (shamar) all his bones: not one of them is broken (shavar).

AV Ps 34:20

Now we can see the glory of God's revelaSpoke 21 Alphabetic KeyLink
tion. John's Gospel is the only Gospel thatrecords the fulfillment of this prophecy! We
He Keepeth All His Bones
have, therefore, an Alphabetic KeyLink
Shin Verse (AV Ps 34:20)
John 19:36
that points directly from the prophecy in the
Shin verse of AV Psalm 34 to its unique fulfillment on the corresponding Spoke! And it does so using the fundamental KeyWord shamarthat distinctly marks John's Gospel! Think about what this means. A thousand years before
Christ went to the Cross, and three thousand years before the revelation of the Bible Wheel,
God had already fully established this revelation in the pattern of the Alphabetic Verses!
There is but one possible conclusion: this revelation of the "Lamb slain from before the foundation of the world" (Rev 13:8) was itself designed before the foundation of the world!

 Jude: Kept by God the Father for His Son, Jesus ChristJude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God
the Father, and preserved (kept) in Jesus Christ, and called: Mercy unto you, and peace,and love, be multiplied. Beloved, when I gave all diligence to write unto you of the common
salvation, it was needful for me to write unto you, and exhort you that ye should earnestly
contend for the faith which was once delivered unto the saints.
Jude 1f (Spoke 21, Cycle 3)

One would think perhaps that the light could get no brighter, but in truth there is no limit to
the glory God has revealed in His Holy Bible. The great theme of the John's Gospel, basedon the Shin KeyWord shamar, is also the defining theme of the little Book of Jude! Fur361

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thermore, its opening verse links directly to the Shin verse of AV Psalm 145:
 The LORD preserveth all them that love him, but all the wicked he will destroy. AV Ps 145:20
There are two Greek words corresponding to shamar,and both are used in Jude and in Christ's High Priestly
prayer in John. Kenneth Wuest commented on the use of
tereo in Jude 1 as a fulfillment of Christ's prayer: 186

Corresponding words
meaning "to keep"
Hebrew

rm'v; shamar"Preserved" is tereo, "to guard, to hold firmly, to watch or
threvw tereo
keep," it expresses watchful care, and is suggestive of
Greek
present possession. Here again Jude uses the present
participle. The saints have been kept guarded by God thefulavssw phulasso
Father with the present, and here, permanent result thatthey are the objects of His permanent, watchful care. Our Lord prayed (John 17:11), "Holy father, keep (tereo, same word) through thine own name those whom thou has given Me, thatthey may be one as we are." Our Lord committed the saints into the watchful care of God theFather, and He is keeping them for Jesus Christ, not in the sense that the Father is keeping
the saints in lieu of His Son keeping them, but in the sense that the Father is keeping them sothat they might continue to be forever the possession of the Lord Jesus.

We are witnessing here the geometric revelation of God the Father answering the prayer of
His Son, our Lord Jesus! If ever there were a promise we could trust, this is it. Christ Himself
prayed for us that His Father would keep us for Him and in Him, and here we see the Father's answer! Praise His name now and forever! Glory to God in the highest!
We also have a KeyLink from Christ's prayer to another verse in Jude. After admonishing
us to keep ourselves in the love of God, Jude concludes his little Book with a prayer "unto
Him that is able to keep you from falling ... the only wise God our Saviour":Spoke 21 KeyLink:
Prayers of Jesus and Jude that we be Kept by God
John (Spoke 21, Cycle 2)

Jude (Spoke 21, Cycle 3)[17:11] Holy Father, keep (tereo) throughthine own name those whom thou hastgiven me, that they may be one, as we are.
While I was with them in the world, I kept
(tereo) them in thy name: those that thougavest me I have kept (phulasso) ... I pray
not that thou shouldest take them out of theworld, but that thou shouldest keep (tereo)
them from the evil.

[24] Keep (tereo) yourselves in the love ofGod, looking for the mercy of our Lord Jesus Christ unto eternal life. ... Now unto himthat is able to keep (phulasso) you fromfalling, and to present you faultless before
the presence of his glory with exceeding
joy, To the only wise God our Saviour, be
glory and majesty, dominion and power,both now and ever. Amen.

This theme runs through Jude from beginning to end. The words tereo and phulasso appear
six times in the twenty-five verses of his little Book, which is about one instance for every
four verses! What confidence we can have that God our Father truly will keep us! Yet this isbut the beginning of wonders. The whole theme of the Book of Jude was spoken from themouth of the Lord Jesus Himself in answer to a question asked by the Apostle Jude!
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Spoke 21 – Shin: Ecclesiastes, John, Jude The Last Supper: St. Jude Asks a Question (JohnJude)

Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, andnot unto the world? Jesus answered and said unto him, If a man love me, he will keep mywords: and my Father will love him, and we will come unto him, and make our abode withhim.
John 14:22f (Spoke 21, Cycle 2)

The Greek name translated as Jude is actually
Iouvda" (Judas), the same as the Apostle Judas
who asked the question of the Lord at the Last
Supper. It also is the same as that of the apostate
Apostle Judas Iscariot, which is why John inserted
the clarification "not Iscariot" in the verse above.
His treacherous betrayal of the Lord brought suchdisgrace to his name that the faithful Apostle Judas is listed by his surname Thaddaeus in the apostolic lists in Matthew 10:3 and Mark 3:18.
The identification of the author of the Epistle of Jude with the Apostle St. Jude Thaddaeus
can be found as early as the second and third centuries in the writings of Origin 187 [died254 AD] and Tertullian 188 [died 230 AD]. This tradition is maintained to this day in both the
Roman Catholic and Greek Orthodox Churches. But it can not be determined with complete
certainty from Scripture, so the question remains open for many students of the Bible. And
this brings us to another stunning mutual confirmation of an ancient Christian tradition andthe structure of Scripture, like what we saw with the Fourteen Epistles of Paul (pg 100). The
answer that Jesus gave to Jude's question forms a threefold thematic link between John,
Jude, and a Shin verse in AV Psalm 119!

Triple Spoke 21 Thematic Link
Keep yourselves in the Love of God!
Shin VerseJohn (Cycle 2)

Jude (Cycle 3)[AV Ps 119:167] My soulhath kept thy testimonies;
and I love them exceedingly.

[14:23] Jesus answered andsaid unto him, If a man loveme, he will keep my words:
and my Father will love him,[24] Keep yourselves in thelove of God, looking for themercy of our Lord Jesus
Christ unto eternal life.

Yet there is still more! When Christ prayed that God the Father would keep us in His Name,He also prayed that He would sanctify us. And how does the Book of Jude open? With thefulfillment of that exact prayer!

Spoke 21 KeyLink
The Father's Answer to Christ's Prayer that we be Sanctified
John (Spoke 21, Cycle 2)

Jude (Spoke 21, Cycle 3)[17:17] Sanctify them through thy truth: thyword is truth. ... that they also might besanctified through the truth.

[1] Jude, the servant of Jesus Christ, andbrother of James, to them that are sanctified by God the Father, and preserved ...

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
And this brings us to yet another witness of the Divine Preservation of the Holy Word. God
preserved His Word by making many copies of it. The vast majority of these copies agreewith each other and are known as the Majority Text, which also is the basis of the KingJames Bible. The KeyLink above is not found in the modern versions of the Bible because
the scholars, with their odd predilection for certain rare texts with relatively obscure variations, have rejected the word "sanctified" in Jude 1. So once again, as with the text of 1 John
5:7 (pg 328), and Luke 4:4 (pg 347), we have a powerful built-in witness of the Divine Preservation of the Bible in the Majority Text, the basis of the King James Version.

 The Final Warning of Eternal Fire
Beloved, when I gave all diligence to write unto you of the common salvation, it was needful forme to write unto you, and exhort you that ye should earnestly contend for the faith which
was once delivered unto the saints. For there are certain men crept in unawares, who were
before of old ordained to this condemnation, ungodly men, turning the grace of our God into
lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. I will therefore put
you in remembrance, though ye once knew this, how that the Lord, having saved the people outof the land of Egypt, afterward destroyed them that believed not. And the angels which kept nottheir first estate, but left their own habitation, he hath reserved (tereo) in everlasting chains
under darkness unto the judgment of the great day. Even as Sodom and Gomorrah, and thecities about them in like manner, giving themselves over to fornication, and going after strange
flesh, are set forth for an example, suffering the vengeance of eternal fire.
Jude 1:3ff (Spoke 21, Cycle 3)

Jude is the Last Book before the final consummation ofGod's Plan of the Ages unveiled in the Book of Revelation,
when the faithful will enter into eternal bliss with their Lord
and the wicked will be thrown into the Lake of Fire. This
too is linked to the Shin verse of AV Psalm 145:
 The LORD preserveth (shamar) all them that love him:
but all the wicked will he destroy (shamad). AV Ps 145:20

 Shin KeyWords
rm'v; Shamar: To Keepdm'v; Shamad: To Destroy

The KeyWords shamar and shamad differ only in their final Letters, Resh and Dalet. There isa deep teaching here, too deep to share in an introductory book like this except to point out
the relation between the Resh and the theme of mercy (KeyWord racham, pg 342) and
Dalet and the theme of death (Fourth Seal, Four Sore Judgments, etc, pg 171).
The Divine perfection of the placement of Jude on Spoke 21 with its primary message
both to the faithful (keep the faith!) and to the wicked (judgment is coming!) immediately
before the Apocalypse could be no clearer. This is the Work of God. This is the revelation of
the Bible Wheel.

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t
SPOKE 22 – TAV:SONG OF SONGS, ACTS,REVELATION The Seal of the Living God
And I saw another angel ascending from the east,
having the seal of the living God: and he cried with a loud voice to the four angels, to whom
it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor thetrees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.
Revelation 7:2ff (Spoke 22, Cycle 3)

The name of the Twenty-Second Letter Tav literally
denotes a mark, sign, or cross. In the ancient Hebrew script, it was written either as X or †, the latter being identical to the traditional form of the
Cross of Christ. It is the origin of the corresponding
Greek Tau and Latin T. God displayed its primarysymbolic significance in two Alphabetic Verses:
 Let integrity (tom) and uprightness preserve me;
for I wait on thee.

AV Ps 25:21

 The punishment of thine iniquity is accomplished(tamam), O daughter of Zion; he will no morecarry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thysins.
AV Lam 4:22

This is the glorious wonder of the Bible Wheel; it isself-evidently perfect from beginning to end.
These Tav KeyWords describe the Twenty-Second
Spoke, the Final Spoke that completes and seals
the entire Bible. God placed them in the Alphabetic
Verses as signs that prophetically anticipated theflawless integrity of His Bible as a whole! Yet
there is more, so much more. In the rabbinic tradition, Tav is called the Seal of Truth (pg 37), and365

t Tav KeyWords
wT; Tav: Name of 22 Letter
wT; Tav: Mark, Sign, Crossnd

Perfect, Complete,µT; Tahm:
Whole, Undefiled
Perfection, Integrity,µTo Tom:
Completion, Moral Purity
Accomplished,µm'T; Tamam:Completed, Finished, Done
Perfect, Whole,µymiT; Tamim:
Complete, Flawless
Perfection,hl;k]ti Tiklah:Completion

hl;T;' Talah: To Hang, Crucify

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
its form as a cross returns us to the central theme of all Scripture,
the Gospel of Christ who sealed our salvation and bought us by
the blood of His Cross! Moreover, the form of the cross itself is thearchetypal seal and elemental sign of ownership. God used it tomark the foreheads of His faithful Remnant in the vision He gave to
the Prophet Ezekiel, just as He marked the foreheads of His servants with the Seal of God in the Final Book (Rev 7:1). This themeof sealing is dominant in all three Books on Spoke 22. It is heard in
the Bride's request in the final chapter of the Song of Songs:
Set me as a seal upon thine heart, as a seal upon thine arm: forlove is strong as death; jealousy is cruel as the grave: the coals
thereof are coals of fire, which hath a most vehement flame.
Song of Songs 8:6 (Spoke 22, Cycle 1)

Keystone of the Bible† Spoke 22 – Tav †God answered her prayer at Pentecost in the Book of Acts, when He sealed His Bride with
the Holy Spirit and made her "a thoroughly eschatological people who live the life of the future in the present as they await the consummation" (pg 81). So now the Spirit and theBride sing the Song of the Beloved in unison, "Make haste, my Beloved! Come Lord Jesus!"(Song 8:16
Rev 22:17ff).
The theme of sealing reaches its apex in
the Final Book, where the Lamb opens theBook "sealed with seven seals" (Rev 5:1),
and the 144,000 are sealed with the "seal of
the living God" (Rev 7:1). And like the Song ofSongs, it ends with a reference to this theme:
And he saith unto me, Seal not the sayings ofthe prophecy of this book: for the time is at
hand.
Revelation 22:10 (Spoke 22, Cycle 3)

The graph shows the extreme dominance of
this theme in the Apocalypse, also known as
the "Book of Sevens" (pg 50). In every way
possible, God has reiteratively sealed His Bible with utter finality and absolute perfection.

 Song of Songs: The Consummate Love of God
I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice;
I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O
friends; drink, yea, drink abundantly, O beloved.
Song of Songs 5:1 (Spoke 22, Cycle 1)

The verb "to consummate" generally means "to make perfect," "to finish," and "to complete."
But it also has a specific sense in reference to the sexual union that seals a marriage. Thisis the meaning of the verse above, which Duane Garret explained as follows: 189
In the structure of the Song of Songs, this is the centerpiece and crescendo. All of the Songfocuses on this, the union of the new husband and wife.

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Spoke 22 – Tav: Song of Songs, Acts, Revelation
To understand the Song of Songs, we need to reflect on what the Bible really means when it
says we are made "in the image of God" (Gen 1:26). This refers not only to our nature as
self-aware, rational, and moral beings with power to act in the world. It also includes ourrelationships with others which are rooted in the Divine Family of the Holy Trinity. We understand our Heavenly Father's love for us as His children not because we have seen something similar displayed in our earthly parents (an image too often marred beyond recognitionby the Fall), but because of the love God puts in our hearts for our own children. It is something personal and direct that depends on the nature of our Creator and how we are made in
His image, not on what we see in others. We know how God feels for us because we feel thesame way, on a microscopic scale, for our own children.
When the Song of Songs is read in this light, we come to know something of the passionate love that Christ has for us as His Bride. God made this explicit in Ephesians 5:30ff:
For we are members of his body, of his flesh, and of his bones. For this cause shall a manleave his father and mother, and shall be joined unto his wife, and they two shall be one
flesh. This is a great mystery: but I speak concerning Christ and the church.

The Book of Hosea explains the utter humiliation Christ willingly suffered to redeem a harlot
to be His Wife (Spoke 6, pg 205). The Song of Songs reveals the reason why. After washing
us clean in His blood, He now can speak to us as the Lover of our souls:
Thou art all fair, my love; there is no spot in thee. Come with me from Lebanon, my
spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards. Thou hast ravished my heart,
my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of
thy neck. How fair is thy love, my sister, my spouse! how much better is thy love than wine!
and the smell of thine ointments than all spices!
Song 4:7ff (Spoke 22, Cycle 1)

This is the Holy of Holies of Holy Scripture; the Bridal Chamber of the Lord. It paints the purpose of all creation in colors so vivid no human with a living heart could fail to understand.

 The Lord Knocks (Song of Songs

Revelation)

I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me,
my sister, my love, my dove, my undefiled (tahm): for my head is filled with dew, and mylocks with the drops of the night.
Song of Songs 5:2 (Spoke 22, Cycle 1)

This verse exemplifies a Tav KeyWord that is almost identical to the one God used in
AV Psalm 25:21, translated as integrity. It describes the state of the soul that has opened to
the Lord and been cleansed by His blood through faith. The underlined words form a KeyLink
to Revelation 3:20, selected by the set (knock*, voice, open):
Behold, I stand at the door, and knock: if any man hear myvoice, and open the door, I will come in to him, and will supwith him, and he with me.
Rev 3:20 (Spoke 22, Cycle 3)

Spoke 22 KeyLink
The Lord Knocks

It is my prayer that every reader has already or will now
Song 5:2
Rev 3:20
respond to the Voice of the Beloved Lord Jesus Christ.
What more need He say? Indeed, what more could He say? He has opened for you theGates of Heaven, and revealed to you the Divine perfection of His Holy Word!
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 Acts: Consummation of All History in Jesus Christ
And now, brethren, I know that through ignorance ye did it, as did also your rulers. But those
things, which God before had shewed by the mouth of all his prophets, that Christ should
suffer, he hath so fulfilled. ... Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.
Acts 3:17ff (Spoke 22, Cycle 2)

The Book of Acts is the last of the Five New Testament History Books. It is the premier Bookof historical consummation second only to the Apocalypse on Cycle 3. Its dominant themeis the express fulfillment of everything declared by "all the prophets from Samuel andthose that follow after, as many as have spoken" (Acts 3:24) in the life, suffering, death andresurrection of the Lord Jesus Christ, His ascension to His Throne in Heaven, His outpouringof the Holy Spirit and the consequent birth and world-wide expansion of His Church, His
Kingdom on earth that will never end. It is the penultimate historical climax of the wholedrama of redemption that prefigures the final consummation at the end of time in the Apocalypse. It reveals the historical meaning and purpose of the Jewish Age and everything written
in the Old Testament, all of which is summed up in the one and only "name under heaven
given among men, whereby we must be saved" (Acts 4:12) – THE LORD JESUS CHRIST – theName above all names, the Beginning and the End, the Alpha and Omega, the King of kingsand Lord of lords in whom "dwelleth all the fullness of the Godhead bodily" (Col 2:9).
With the words above, I began the eight-page high-level review of the dominant themes ofActs in Part I (pg 77), with particular attention on the recapitulation of all history from
Genesis to its consummation in Christ as preached by Peter, Stephen and Paul (see thetable on page 80). And as noted then, it is "typical of the supreme literary style of Scripture"that God set up the thematic flow of the entire Book of Acts in its opening passage. It is tothat beginning we now return to perceive the full Divine integration of this Book with the great
theme of consummation that dominates the Final Spoke of the Wheel of God's Word.

 The Restitution of All Things (Acts

Revelation)

The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,
Until the day in which he was taken up, after that he through the Holy Ghost had given
commandments unto the apostles whom he had chosen: To whom also he shewed himself
alive after his passion by many infallible proofs, being seen of them forty days, and speakingof the things pertaining to the kingdom of God: When they therefore were come together, they
asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? Andhe said unto them, It is not for you to know the times or the seasons, which the Father hathput in his own power. But ye shall receive power, after that the Holy Ghost is come upon you:and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, andunto the uttermost part of the earth.
Acts 1:1ff (Spoke 22, Cycle 2)

Even after forty days of instruction by the Risen Lord concerning the Kingdom of God, theApostles had yet to understand many of its primary features. For example, it was not until thevision given in Acts 10 that Peter understood the Kingdom would include both Jews and Gentiles, and as seen in the question above, the Apostles did not initially comprehend the trueeschatological implications of the death and resurrection of Jesus Christ. But on the morning of Pentecost, the Holy Spirit opened Peter's mind to see a little more of God's Plan of the368

Spoke 22 – Tav: Song of Songs, Acts, Revelation
Ages, and so he began his sermon with the apocalyptic prophecy of Joel, "And it shall cometo pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sonsand your daughters shall prophesy" (Acts 2:16f). Peter also received the answer to his question concerning the restoration of the Kingdom:
And now, brethren, I knew that through ignorance ye did it, as did also your rulers. But those
things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted
out, when the times of refreshing shall come from the presence of the Lord; And he shall send
Jesus Christ, which before was preached unto you: Whom the heaven must receive until thetimes of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
Acts 3:17ff (Spoke 22, Cycle 2)

The restitution of all things points directly to its fulfillment in the New Heaven and New
Earth revealed in the penultimate chapter of the Apocalypse:
And I saw a new heaven and a new earth: for the first heaven and the first earth werepassed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard
a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will
dwell with them, and they shall be his people, and God himself shall be with them, andbe their God. And God shall wipe away all tears from their eyes; and there shall be no moredeath, neither sorrow, nor crying, neither shall there be any more pain: for the former things
are passed away.
Revelation 21:1ff (Spoke 22, Cycle 3)This is the consummation of God's Plan for the Ages. The Tabernacle of God will be with us,
and He will dwell with us and be our God. Oh! May that day come soon!

 Revelation: Consummation of God's Plan of the Ages
And he that sat upon the throne said, Behold, I make all things new. And he said unto me,
Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha andOmega, the beginning and the end. I will give unto him that is athirst of the fountain of thewater of life freely.
Revelation 21:5f (Spoke 22, Cycle 3)

The true wonder of the Bible Wheel is that almost all of its elements have been both recognized and commented on by countless scholars over the span of centuries. For example, I
could not have written a more precise description of the Apocalypse than this by Simon
Kistemaker in the Journal of the Evangelical Theological Society: 190
The Revelation of John is the capstone of Scripture. It is a concise summary of the historyof redemption that points to the consummation of time. In total it has some 278 allusions to
the OT. The teachings of this book reveal a glorious unity, a progression of thought, andperfect agreement with the entire Bible. When the last book of the NT was composed, nothing could be added to God’s written revelation. His written word has been completed in the
sixty-six books of the Old and New Testaments.

Just as the Franciscan tradition sees the Last Letter Tav as representing the "fulfillment of
the entire revealed Word of God" (pg 38), so now we see the literal fulfillment of the entire
revealed Word of God in the Last Book and its full thematic and geometric integration with
the Last Hebrew Letter! This is the Work of God. This is the revelation of the Bible Wheel.
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 The Ascension and Return of Christ (Acts

Revelation)

Repent ye therefore, and be converted, that your sins may be blotted out, when the times ofrefreshing shall come from the presence of the Lord; And he shall send Jesus Christ,[Rev 1:1]
which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since theworld began.
Acts 3:19ff (Spoke 22, Cycle 2)

The emphasis on the Ascension is unique to the Book of Acts. The event is not recorded ineither Matthew or John, 191 and the other Gospels give it only two or three verses each (Mark
16:19-20, Luke 24:50-52). But in Acts, it is brought forefront and center, beginning with thesecond verse "Until the day he was taken up" (Acts 1:2) and then described in unique detailin four verses (Acts 1:9-12). It is central to Peter's explanation that "heaven must receive"
Christ until the "times of restitution of all things." It forms a powerful thematic link to the return of Christ "with clouds" in the opening passage of Revelation:

Spoke 22 Thematic Link:
The Ascension and Return of Christ with Clouds
Acts 1:9ff (Spoke 22, Cycle 2)

Revelation 1:5ff (Spoke 22, Cycle 3)

And when he had spoken these things, while they
beheld, he was taken up; and a cloud received
him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two
men stood by them in white apparel; Which alsosaid, Ye men of Galilee, why stand ye gazing up
into heaven? this same Jesus, which is taken up
from you into heaven, shall so come in likemanner as ye have seen him go into heaven.

And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and theprince of the kings of the earth. Unto him that loved
us, and washed us from our sins in his own blood,
And hath made us kings and priests unto God andhis Father; to him be glory and dominion for everand ever. Amen. Behold, he cometh with clouds;
and every eye shall see him, and they also whichpierced him: and all kindreds of the earth shall wailbecause of him. Even so, Amen.

 Christ Receives His Bride (Song of Songs

Acts

Revelation)

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come,and his wife hath made herself ready. And to her was granted that she should be arrayed infine linen, clean and white: for the fine linen is the righteousness of saints. And he saith untome, Write, Blessed are they which are called unto the marriage supper of the Lamb.
Revelation 19:5ff (Spoke 22, Cycle 3)

We now have come full circle around
the Wheel of God's Word. It is herethat we see the consummation ofGod's Plan for the Ages, when Christ
presents to Himself His Church, boughtby the blood of His Cross with thewords "It is finished." Thus He purified
His Bride so now He can say "Thou art
all fair, my love; there is no spot inthee" (Song 4:7).

Spoke 22 – Tav: Three Books of Consummation

 Cycle 1, SONG OF SONGS : A King receives his Bride.
Their Marriage is Consummated. A Divine Allegory of
the Loving Union of Christ and His Church.
 Cycle 2, ACTS: The Bride of Christ, the Church, isBorn at Pentecost and Sealed with the Holy Spirit ofPromise. The Jewish Age is Consummated.
 Cycle 3, REVELATION: Christ the Eternal King receives
His Bride the Church. God dwells with His People. All
History is Consummated.

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 Universal Resurrection (Acts

Revelation

Alphabetic Link)

Blessed and holy is he that hath part in the first resurrection: on such the second death
hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
Revelation 20:6 (Spoke 22, Cycle 3)

Throughout this book, we have seen thedominant themes of every Spoke prophetically anticipated in the KeyWords God revealed in the Alphabetic Verses a thousand
years before Christ. We now come to thegreatest promise and ultimate hope of theentire Bible in the second to last Tav verseof the supreme Alphabetic Psalm 119: Let my soul live, and it shall praise thee;and let thy judgments help me.
AV Ps 119:175

t Tav KeyWordsyvip]n"AyjiT] T'chi-Naphshi:
Let my soul live
hy:jiT] T'chiyah: ResurrectionµytiMeh;AtY"jiT] T'chiyath-Hammethim:
Resurrection of the Dead
Yisrael:laer;c]YI hw:q]Ti Tiqvah
The Hope of Israel

The phrase "Let my soul live" begins with the KeyWord T'chi, which when suffixed with theLetter Hey becomes T'chiyah, the standard Hebrew word meaning Resurrection. This noun
is formed from the root chayah (to live) which most people are familiar with through the exclamation L'chayim! (To life! pg 250). These are the terms chosen by the United Bible Society when they translated the words of Christ into Hebrew: "I am the Resurrection (T'chiyah)
and the Life (Chayim)" (John 11:25). In this they followed the traditional Jewish understanding, as explained in the entry titled Resurrection: T'chiyath-Hammethim in the Encyclopedia of Jewish Concepts: 192
It has been noted that the doctrine of Israel's
messianic redemption is connected withthe doctrine of resurrection. It is supportedby the following biblical utterances: "I will
open your graves and bring you out of yourgraves" (Ezekiel 37:12). "Your dead shalllive, their corpses shall rise; awake and sing,
you who lie in the dust" (Isaiah 26:19). ...
During the Second Commonwealth, the belief in the resurrection of the body, in contradistinction to the immortality of the soul, became a fundamental doctrine of the
Pharisees; they held that the soul and the
body would, in the future world, be reunited,reconstituting the original person, who would
stand in judgment before God and receive
reward or punishment according to his goodor bad conduct during life.

This "fundamental doctrine of the Pharisees"is precisely what Paul appealed to when he
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defended the Gospel before the Sanhedrin:
But when Paul perceived that the one part were Sadducees, and the other Pharisees, he criedout in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope andresurrection of the dead I am called in question. And when he had so said, there arose a
dissension between the Pharisees and the Sadducees: and the multitude was divided. For the
Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.
Acts 23:6ff (Spoke 22, Cycle 2)

The link between hope and the proclamation of the resurrection runs throughout the Book
of Acts. Paul connected these ideas when he stood before Felix:
But this I confess unto thee, that after the way which they call heresy, so worship I the God of
my fathers, believing all things which are written in the law and in the prophets: And havehope toward God, which they themselves also allow, that there shall be a resurrection of
the dead, both of the just and unjust.
Acts 24:14ff (Spoke 22, Cycle 2)

And again, he mentioned hope three times when he defended himself before Agrippa:
My manner of life from my youth, which was at the first among mine own nation at Jerusalem,
know all the Jews; Which knew me from the beginning, if they would testify, that after themost straitest sect of our religion I lived a Pharisee. And now I stand and am judged for thehope of the promise made of God unto our fathers: Unto which promise our twelve tribes,
instantly serving God day and night, hope to come. For which hope’s sake, king Agrippa, I
am accused of the Jews. Why should it be thought a thing incredible with you, that God
should raise the dead?
Acts 26:4ff (Spoke 22, Cycle 2)

And finally when he called together the "chief of the Jews" in Rome to preach unto them:
For this cause therefore have I called for you, to see you, and to speak with you: because thatfor the hope of Israel I am bound with this chain.
Acts 28:20 (Spoke 22, Cycle 2)

The United Bible Society translated the highlighted words using the standard Hebrew
phrase Tiqvah Yisrael, shown in the KeyWord table above. This is the blessed hopeof every believer. The graph shows the distribution of the word "resurrection" on the Bible Wheel. The peak on Spoke 22 is due
primarily to the fact that though all Four
Gospels record the resurrection, it is in Acts
that it is repeatedly preached:
And with great power gave the apostles witness of the resurrection of the Lord Jesus:
and great grace was upon them all.
Acts 4:33 (Spoke 22, Cycle 2)

The two hits from Revelation proclaim the fulfillment of this great promise from God. It is
important to consider what we are witnessing here. The theme of resurrection is based on
the Tav KeyWord T'chiyah, which itself is closely related to the KeyWord that God presented
in the penultimate Tav verse of AV Psalm 119. This then links to the distribution of the word
"resurrection" on the Bible Wheel, where its frequency on Spoke 22 is more than twice that372

Spoke 22 – Tav: Song of Songs, Acts, Revelationof any other Spoke. We have a total, complete, and perfect integration of these Alphabetic
KeyWords with both the geometric and thematic structure of the Holy Word! Yet this is but
the beginning of wonders! The Russian Orthodox icon of the Resurrection of Christ shown
above, like the Greek Orthodox version on page 371, visually conveys these manifold truthsof the Gospel. The Resurrected Christ is shown surrounded by radiant glory and standing
victorious on the Letter Tav (X) formed from the lids of the coffins of those He is raisingfrom the dead. And what do we see underneath the Tav? The Devil bound and x-ed out! The
Victory of Christ over death has destroyed all of his power! Note also the figures standing
beside Him. On His right is the Elijah, representing the Prophets, and on His left is Moses
with the Ten Commandments, representing the Law. This is the "righteousness of God," Jesus Christ, being "witnessed by the law and the prophets" (Rom 3:21f). This standard iconic
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form also appears in the icon of the Transfiguration (pg 316). And of course, He is represented with the tri-radiant halo, the prophetic icon of the structure of His Holy Word.

 Universal Judgment (Acts

Revelation)

And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and shewed
him openly; Not to all the people, but unto witnesses chosen before of God, even to us, who
did eat and drink with him after he rose from the dead. And he commanded us to preach
unto the people, and to testify that it is he which was ordained of God to be the Judge ofquick and dead.
Acts 10:42 (Spoke 22, Cycle 2)

After the Resurrection comes the Final Judgment, as it is written in the Final Book:
And I saw a great white throne, and him that sat on it, from whose face the earth and theheaven fled away; and there was found no place for them. And I saw the dead, small andgreat, stand before God; and the books were opened: and another book was opened, whichis the book of life: and the dead were judged out of those things which were written in thebooks, according to their works.
Revelation 20:12 (Spoke 22, Cycle 3)

 Universal Praise and Worship
And every creature which is in heaven, and on the earth, and under the earth, and such as
are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, andpower, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And thefour beasts said, Amen. And the four and twenty elders fell down and worshipped him thatliveth for ever and ever.
Revelation 5:13f (Spoke 22, Cycle 3)

God revealed the essential activity of our eternal life after the
Final Judgment in the Tav verse of AV Psalm 145:
 My mouth shall speak the praise of the LORD: and let all
flesh bless his holy name for ever and ever.

AV Ps 145:21

t Tav KeyWord
hL;hiT] Tehillah: Praise

After the Final Judgment, there will be nothing but joy, Joy, JOY for the faithful. Praise andworship of the Lord God Almighty, our Saviour and Redeemer! As it is written:
After this I beheld, and, lo, a great multitude, which no man could number, of allnations, and kindreds, and people, andtongues, stood before the throne, and before the Lamb, clothed with white robes,
and palms in their hands; And cried with aloud voice, saying, Salvation to our God
which sitteth upon the throne, and unto theLamb. And all the angels stood round about
the throne, and about the elders and thefour beasts, and fell before the throne on
their faces, and worshipped God, Saying,
Amen: Blessing, and glory, and wisdom,and thanksgiving, and honour, and power,
and might, be unto our God for ever andever. Amen. Rev 7:9ff (Spoke 22, Cycle 3)374

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DIVINE SEALANDCAPSTONEOF THEHOLY BIBLE

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Icon of Christ Crucified surrounded by Saints and Angels (Kloster Beuron, Germany, 1909).
Note the elements of the Bible Wheel: 1) the Tri-radiant Halo, 2) the Alpha Omega (Aw), and3) the three concentric circles of glory, which are divided by the Cross like the tri-radianthalo. 193 This iconic form is also seen in the sixteenth century woodcut on the next page.

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 Golgotha – The Axis of the Wheel
And he bearing his cross went forth into a place called the place of askull, which is called in the Hebrew Golgotha: Where they crucified him,
and two other with him, on either side one, and Jesus in the midst. And Pilate wrote a title, and put it on the cross. And the writing was,
JESUS OF NAZARETH THE KING OF THE JEWS.
This title then read many of the Jews: for the place where Jesus was
crucified was nigh to the city: and it was written in Hebrew, and Greek,
and Latin.
John 19:17ff

The crucifixion of the Lord Jesus Christ is the central event of all Scripture. It is the fixed
point of God's revelation. Just as the Apostle Paul "determined not to know any thing among
you, save Jesus Christ, and him crucified" (1 Cor 2:2), so the Wheel revolves about this singular event. It is the axis of the Wheel. The name Golgotha, as noted above by the Apostle
John, means the Place of the Skull. It is a transliteration of the Aramaic name used at thetime of Christ, Gulgoltha, corresponding to the Hebrew gulgoleth (skull). 194
This word gives great insight into the design of
the Bible. It is based on the verb galal (to roll) because a skull is round like a ball or globe. Christians know this root through the original location of
the Lord's ministry, Galilee, so called because it
consisted of a circuit (galeel) of border towns in
the northernmost region of Israel (Joshua 20:7).
Another familiar word is Gilgal, so named because
it is where God figuratively "rolled away" the reproach of Egypt after the children of Israel crossed
the Jordon into the Promised Land (Joshua 5:9):
And the LORD said unto Joshua, This day have I
rolled away (galal) the reproach of Egypt from offyou. Wherefore the name of the place is called
Gilgal unto this day.

Words based on Galal (To Roll)ll'G: Galal: To Roll, Revolve(Galilee): Circuit,
lyliG: Galeel
Circle, Ring.
at;l]g:l]GU

Gulgoltha (Golgotha):
The Place of the Skull
where Jesus was crucified.

tl,GOl]GU Gulgoleth: Skulllg:l]GI Gilgal: Wheel, Rolling
Wheel, Rolling,lg:l]G" Galgal:
Circle, Cycle, Whirlwind

The name Gilgal is a variation of galgal, the common Hebrew word for a wheel, such as thatof a chariot. Its plural form is galgalim. This word appears in twelve verses, such as the"wheels like a whirlwind" (Isa 5:28), the "fire from between the wheels" (Ezek 10:6), and the"wheels as burning fire" whirling below the Throne of God (Dan 7:9f):
I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment
was white as snow, and the hair of his head like the pure wool: his throne was like the fiery
flame, and his wheels (galgalim) as burning fire. A fiery stream issued and came forth frombefore him: thousand thousands ministered unto him, and ten thousand times ten thousandstood before him: the judgment was set, and the books were opened.

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Now we can easily see more of God's glorious WisGULGOLTHA (Greek: Golgotha)dom. The name of the place where the Lord was crucified, Gulgoltha, is spelt with the same Letters as galgalsuffixed with an Aleph and a Tav in reverse order. Thismeans that the word identifying the central event of all
Aleph
Tav
GalgalScripture implicitly contains the elements of its unified(God)(Cross)(Wheel)geometric and alphabetic structure that we discovered
through that "single and surprisingly simple act" (pg 16)
of rolling up the list of Sixty-Six Books on a spindle Wheel of Twenty-Two Spokes, corresponding to the Twenty-Two Hebrew Letters from Aleph to Tav. Moreover, this leads straightback to the word for a miracle or proof, the very Sign (t) of God (a) = tao (ōt, pg 87) thatdeclares the essence of the Gospel, for it was at Gulgoltha that God (a) died for us on the
Cross (t), as it is written:

a

t

lglg

For the grace of God that bringeth salvation hath appeared to all men,
[Lamed, pg 258]
Teaching us
that, denying ungodliness and worldly lusts, weshould live soberly, righteously, and godly, in this present world; looking forthat blessed hope, and the glorious appearing of our great God [ ] andSaviour Jesus Christ; Who gave himself for us [on the Cross, † = ], thathe might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
Titus 2:11ff (Spoke 12, Cycle 3)at

The Gospel message comes directly from the Mind of God, theCreator of All. He teaches it to us using universal symbols calledarchetypes. Case in point: Christ's Death on the Cross at theplace of the Skull – the most significant death in the history of theuniverse – contains the elements of the archetypal Sign of Death,
the Skull and Crossbones. Note that the crossbones look like theancient form of Tav (x, pg 373), and that their fourfold form integrates with the meaning of the Number Four as revealed in the
Skull and Crossbones
Fourth Seal of the Apocalypse (Spoke 4, pg 171). The independfrom Mayan Graveyard
ent appearance of this symbol on both hemispheres of the globe
Uxmal, Mexico, ca. 700 AD
reveals its universal nature as an archetype of death, and this reflects the universality of Christ's Atonement when He "died for all" (2 Cor 5:15), "tasted
death for every man" (Heb 2:9), and "took away the sins of the world" (John 1:29).
All these ideas are implicit in the name Gulgoltha. When its final two Letters are taken in
their normal order, they combine to form tae (et, pg 87), which denotes the essence and totality of a thing from Aleph to Tav, from beginning to end. A simple permutation of the Letters of Gulgoltha therefore transforms it into Et Galgal, the Essence of the Wheel, and we
see that the word for the geometric structure of Scripture, when combined with the two Letters defining its Alphabetic Seal, declare nothing less than the essential Gospel message of
all Scripture! And besides all this, we see once again how God has signed and sealed His
Word with His Capstone Signature (AW/ta), the Sign of the Eternal God (Rev 1:8, 22:13).
Consider the depth of self-reflective integrity revealed here. Throughout this study, we
have seen numerous examples of the self-descriptive nature of the Bible Wheel. We saw it in378

Chapter 1: The Wheel of Revelation
the alignment of the First Books of the Law and the Prophets on Spoke 1 (pg 59), and again
in the symmetrically maximized distribution of melek (king) on Spoke 12 (pg 104), corresponding to the Lamed in the middle of the alphabetic sequence – Kaph Lamed Mem – whichspells melek in reverse order. Now we see the whole structure of the Bible Wheel implicit in
the word describing the central theme of all Scripture! Praise God for His mighty Work! Yet
again we see form united with content (pg 75) in the most plain and obvious way.
Golgotha remains fixed as the inescapable central point about which God's revelation
eternally revolves. This is the revelation of "the Lamb slain from the foundation of the world"(Rev 13:8). It is the unmovable axis of the Wheel. From Aleph to Tav, from beginning to end,
from Genesis to Revelation, both the Bible and the Bible Wheel have but one message – Jesus Christ, and Him crucified! Behold the Wisdom of God! The very word denoting the intrinsic geometric structure of God's Word, Galgal (Wheel), points directly and inevitably to its
central event at Golgotha, the crucifixion of "our great God and Saviour Jesus Christ" where
the reproach of our sin was forever rolled away. Glory to God in the highest!

 Galgal HaHitgalut: The Wheel of Revelation
The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straightin the desert a highway for our God. Every valley shall be exalted, and every mountain and hillshall be made low: and the crooked shall be made straight, and the rough places plain: And
the glory of the LORD shall be revealed (galah), and all flesh shall see it together: for themouth of the LORD hath spoken it.
Isaiah 40:3ff (Spoke 1, Cycle 2)

Throughout the Old Testament, the primary Hebrew
verb meaning to reveal is galah. This word figures
prominently in the thematic links and KeyLinks between the first two Books on Spoke 5 (pg 189):
The secret things belong unto the LORD our God: butthose things which are revealed (galah) belong unto
us and to our children for ever, that we may do all thewords of this law.
Deut 29:29 (Spoke 5, Cycle 1)
The king answered unto Daniel, and said, Of a truth itis, that your God is a God of gods, and a Lord ofkings, and a revealer (galah) of secrets, seeing thou
couldest reveal (galah) this secret.
Daniel 2:40 (Spoke 5, Cycle 2)

Hebrew Words based on
Galah (To Reveal) & Galal (To Roll)
Reveal, Uncover,hl;g: Galah:
Make Naked, Discover
Hitgalut: Revelation,

tWLg"t]hi The Hebrew name of theLast Book of the Bible.

ll'g: Galal: To RollhL;gIm] Megillah: Scroll
Wheel, Circle,lg:l]g' Galgal:
Cycle, Whirlwind

Galah relates to galal (to roll) through the idea ofrolling away a covering to expose, uncover, or makeGulgoltha (Golgotha):something bare and naked. It is a fundamental Gimel
Place where the Lord
KeyWord that appears with its greatest frequency
was crucified.
(24x) in the prohibitions against inappropriate naGulgoleth: Skullkedness in Leviticus (Spoke 3, pg 158). The Septuagint almost always renders galah with the Greek
verb ajpokaluvptw (apocalupto), the root of the name and first word of the Apocalypse. Jesus used this word when He said "there is nothing covered, that shall not be revealed; nei-at;l]g:l]gUtl,GOl]gU

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
ther hid, that shall not be known" (Luke 12:2). Most Hebrew translations of the New Testament use this root in the form of the noun Hitgalut (Revelation) as the title for the Final
Book of the Bible.
The roots galal and galah are so closely associated in rabbinic thought that they are often conflated and spoken of as the same. We saw this in Rabbi Dov Ber Weisman's explanation of the relation between the word for a scroll (megillah) and the idea of revelation thatwas cited in the discussion of Esther (Spoke 17, pg 308):
In Hebrew, the word "megillah" shares the same root as the word "reveal ". By contrast, thename "Esther" comes from the root word meaning "hidden". Megillat Esther (Book of Esther),
therefore, translates to mean: "Revealing the hidden."

Linguistic specialists, in accordance with their careful categorical systems, would quibble
with Weisman and distinguish between the roots galal (to roll) and galah (to reveal), but
the natural coherence of these words, both in spelling and meaning, can not be denied. Indeed, megillah is spelt with exactly the same Letters as galah prefixed with a Mem, while its
literal meaning as "something rolled up" is obviously based on the root galal. This is what
Weisman meant when he said megillah and galah share the same root word. Their meanings
completely overlap.
This same semantic overlap extends to the word for a wheel (galgal) which describes thelarge-scale geometric structure of God's Word. Any reader of Hebrew can not help but see it,
because it is built into the very Letters of the word itself. Indeed, the distinction between theroots galal and galah is lost in galgal, which is formed by simply reduplicating the first two
Letters Gimel and Lamed that are common to both roots. The very word for the Wheel, justlike the megillah (scroll) it is patterned after, inevitably carries the implication of revelation.
Thus, the nature of God's Word as a Divine Revelation is implicit in its geometric structure!
It is the Wheel of Revelation (Galgal HaHitgalut).

 Rolling Thunder: The Voice of the Lord
The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth
trembled and shook.
Psalm 77:18 (Spoke 19, Cycle 1)

Lightning, thunder, and earthquakes! These phenomena are associated with Divine Revelation throughout Scripture, most notably the manifestation of the Voice of the Lord. We see it
first when God revealed the Ten Commandments (Exo 20:18f):
And all the people saw the thunderings, and the lightnings, and the noise of the trumpet,
and the mountain smoking: and when the people saw it, they removed, and stood afar off.
And they said unto Moses, Speak thou with us, and we will hear: but let not God speak withus, lest we die.

David praised the power of God's Voice in Psalm 29:3f:
The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon
many waters. The voice of the LORD is powerful; the voice of the LORD is full of majesty.
The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon.

And again in Psalm 18:13f:
The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and380

Chapter 1: The Wheel of Revelation
coals of fire. Yea, he sent out his arrows, and scattered them; and he shot out lightnings,
and discomfited them.

People said it thundered when God the Father audibly answered His Son in John 12:29:
Then came there a voice from heaven, saying, I have both glorified it, and will glorify it
again. The people therefore, that stood by, and heard it, said that it thundered ...

As would be expected, these phenomena are particularly dominant in the Book of Revelation.
We see them in John's vision of the Throne of God in heaven (Rev 4:5):
And out of the throne proceeded lightnings and thunderings and voices: and there wereseven lamps of fire burning before the throne, which are the seven Spirits of God.

And when the First Seal was opened (Rev 6:1):
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise ofthunder, one of the four beasts saying, Come and see.

And when the Temple of God was opened (Rev 11:19):
And the temple of God was opened in heaven, and there was seen in his temple the ark of his
testament: and there were lightnings, and voices, and thunderings, and an earthquake,and great hail.

And when the Seventh Angel poured out the final vial of God's Wrath (16:17f):
And the seventh angel poured out his vial into the air; and there came a great voice out of
the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake.

Pastor Carl Boberg captured these ideas in his magnificent hymn, "How Great Thou Art":
O Lord my God, when I in awesome wonder consider all the worlds Thy hands have made, I
see the stars, I hear the rolling thunder, Thy power throughout the universe displayed!
Then sings my soul, my savior God to Thee, How great Thou art, How great Thou art!

People describe thunder as rolling because it sounds like some gigantic wheel or ball rollingthrough the heaven. The Psalm quoted at the head of this section exemplifies this common
metaphor:
The voice of thy thunder was in the heaven (galgal): the lightnings lightened the world: theearth trembled and shook.
Psalm 77:18

This verse is the only place galgal is ever translated as heaven in the BiIn the Wheel
ble. Most English versions, such as the NKJV, NIV, and NRSV, render it as
whirlwind in keeping with the root meaning of galal (to roll). The Bible
produced by the Jewish Publication Society follows its literal sense andrenders this verse as "Your thunder rumbled like wheels." The only probBa-Galgal
lem with this is that they used the plural when in fact the Hebrew is in the
singular. The most literal translation would be "The voice of thy thunder was in the wheel(ba-galgal)." Here galgal is prefixed with a Bet, the sign of the preposition in (pg 138).

lg"l]g"B'

This Psalm is a prophetic anticipation of the rolling thunder of God's Voice revealed in
the Wheel (Galgal) of His Word. The KeyLinks strike like lightning from the Alphabetic
Verses to highly specific points on each Spoke, enlightening the Books with a flash of Divine
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Insight and sending forth rolling thematic thunder throughout the Holy Word. This is the
Voice of God resounding from the revelation of the Divine Unity of the Bible as a whole. God
expanded the relatively subtle anticipation of Psalm 77:18 into an explicit revelation of the
fully unified structure of the entire Bible in Ezekiel's vision of the Divine Glory, where He explicitly defined the whole system of "wheels within wheels" using the singular Galgal: "As forthe wheels, it was cried unto them in my hearing, O Wheel (Galgal)" (Ezek 10:13).

 Ezekiel's Vision of God's Glory
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I
was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in theland of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber,out of the midst of the fire. . Also out of the midst thereof came the likeness of four living
creatures. ... And every one had four faces, and every one had four wings. ... As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side:and they four had the face of an ox on the left side; they four also had the face of an eagle. ...
As for the likeness of the living creatures, their appearance was like burning coals of fire,and like the appearance of lamps: it went up and down among the living creatures; and thefire was bright, and out of the fire went forth lightning. ... And when they went, I heard thenoise of their wings, like the noise of great waters, as the voice of the Almighty, thevoice of speech, as the noise of an host: when they stood, they let down their wings. And
there was a voice from the firmament that was over their heads, when they stood, and had
let down their wings.
Ezekiel 1:1ff (Spoke 4, Cycle 2)

Ezekiel's famous vision of the Divine Throne above the Four Living Creatures with their"wheels within wheels" contains all the elements of lightning, fire, a whirlwind, and great
noise that typically attend the great revelations of God's Word. Indeed, Ezekiel said that thesound emanating from the wings of the Four Cherubim was as "the Voice of the Almighty,
the voice of speech" (Ezek 1:24), which is, of course, an exact description of what we hearresounding from God's Holy Bible. The "noise of many waters" represents the many humanvoices of the prophets through whom God revealed His Word as well as the great cloud of
witnesses that have been proclaiming it throughout the ensuing millennia. It is the "voice ofspeech, as the noise of an host" reverberating within and ringing out from the Wheel (Galgal)
of God's Word like a Divine Bell summoning all who would know God.
Ezekiel stated the ultimate meaning of this vision at the end when he saw the "appearance of a man" – the pre-incarnate Lord Jesus Christ – seated on His Throne above the Four
Living Creatures and said "This was the appearance of the likeness of the glory of the
LORD" (Ezek 1:28). This is the miracle of true prophecy; he saw the glory of God shining "in
the face of Jesus Christ" (2 Cor 4:6) six hundred years before His incarnation in Bethlehem.
Ezekiel later identified the Living Creatures as Cherubim, saying "This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they werethe cherubim" (Ezek 10:20). His reference to them as a single "living creature" signifies theirprofound unity. All four looked identical, and like the inseparable "wheel in the middle of a382

Chapter 1: The Wheel of Revelation
wheel" associated with each, they were intertwined as one for "their wings were joined one
to another" (Ezek 1:9). The image of God enthroned above or between the cherubim originates in the design of the Mercy Seat that He revealed to Moses (Exo 25:18ff):
And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the twoends of the mercy seat. And make one cherub on the one end, and the other cherub on theother end: even of the mercy seat shall ye make the cherubims on the two ends thereof. And
the cherubims shall stretch forth their wings on high, covering the mercy seat with theirwings, and their faces shall look one to another; toward the mercy seat shall the faces of thecherubims be. And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt
put the testimony [the prototypical Word of God, Spoke 2, pg 136] that I shall give thee. And
there I will meet with thee, and I will commune with thee from above the mercy seat,from between the two cherubims which are upon the ark of the testimony, of all things
which I will give thee in commandment unto the children of Israel.

As discussed in Wings of Glory (Spoke 11, pg 242), "cherub" is a Kaph KeyWord that isclosely associated with many others such as kissey (throne), kasah (to cover), kanaph(wing), and kavod (glory). These supernatural creatures dwell in the presence of God andceaselessly declare "Holy, Holy, Holy is the Lord of hosts, the whole earth is full of His
glory (kavod)" (Isa 6:3). It was from between the cherubim on the Mercy Seat above the Arkof the Testimony (God's Word) that the Lord spoke with Moses (Num 7:89):
And when Moses was gone into the tabernacle of the congregation to speak with him, then heheard the voice of one speaking unto him from off the mercy seat that was upon the arkof testimony, from between the two cherubim: and he spake unto him.

This then became a standard image of God's dwelling place, as seen in many Scriptures:
 So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the
LORD of hosts, which dwelleth between the cherubim:
1 Sam 4:4
 And David went up ... to bring up thence the ark of God the LORD, that dwelleth between the
cherubims, whose name is called on it.
1 Chr 13:6
 Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.
Ps 80:1
 O LORD of hosts, God of Israel, that dwellest between the cherubim, thou art the God, eventhou alone, of all the kingdoms of the earth: thou hast made heaven and earth.
Isa 37:16

In Solomon's Temple, the Ark of the Covenant was placed in the Holy of Holies, also known
as the Davir (Oracle, 1 Kings 6:20), from the root davar which as a verb means to speak
and as a noun denotes a word (Spoke 2, pg 141). It was called the Davir because it wasthere that God spoke – gave His Word – from between the cherubim.
Various commentators from the earliest times in Church history have recognized Ezekiel's
vision as a prophetic revelation of the detailed structure of the whole Bible, given many centuries before it was completed. The most obvious correspondence is between the Four Faces
and the Four Gospels, as discussed on Spoke 4 (pg 178). One of the earliest records of thisinterpretation is from Irenaeus (died 202 AD): 195
It is not possible that the Gospels can be either more or fewer in number than they are. For,
since there are four zones of the world in which we live, and four principal winds, while the
Church is scattered throughout all the world, and the “pillar and ground” of the Church is theGospel and the spirit of life; it is fitting that she should have four pillars, breathing out immor-

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tality on every side, and vivifying men afresh. From which fact, it is evident that the Word, theArtificer of all, He that sitteth upon the cherubim, and contains all things, He who was
manifested to men, has given us the Gospel under four aspects, but bound together by one
Spirit. As also David says, when entreating His manifestation, “Thou that sittest between the
cherubim, shine forth [Ps 80:1].”

Jerome (died 420 AD) said the same thing in his review of the New Testament: 196
Matthew, Mark, Luke and John are the Lord’s team of four, the true cherubim or store ofknowledge. With them the whole body is full of eyes, they glitter as sparks, they run and return like lightning, their feet are straight feet, and lifted up, their backs also are winged, readyto fly in all directions. They hold together each by each and are interwoven one with another: like wheels within wheels they roll along and go whithersoever the breath of the Holy
Spirit wafts them.

Though there has been some historical confusion as to which Face goes with which Gospel,
there always has been broad agreement of the basic fact of the correspondence. Both follow
a 3 + 1 pattern just like the space-time manifold discussed in relation to the Fourth Day(Spoke 4, pg 169). The Four Faces divide into three that are earth-bound (Lion, Ox, Man)and one that flies in the heights of heaven (Eagle). This is directly analogous to the patternof the three synoptic Gospels (Matthew, Mark, Luke) and the one "heavenly Gospel" of John
(Eagle). Furthermore, the order of the Gospels corresponds precisely with that of the FourFaces revealed by God in the parallel vision of Revelation 4:
And out of the throne proceeded lightnings and thunderings and voices: and there wereseven lamps of fire burning before the throne, which are the seven Spirits of God. And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, andround about the throne, were four beasts full of eyes before and behind. And the first beast
was like a lion, and the second beast like an ox, and the third beast had a face as a man,and the fourth beast was like a flying eagle.

Arthur Pink, in his enlightening book "Why
Jesus as the righteous King ofFour Gospels?" noted that this passage
Matt the Jews, the Lion of the Tribe"authenticates the arrangement of theLion of Judah. Emphasis on righteousness. [Spoke 18, pg 323]
four Gospels as we have them in our Bibles, evidencing the fact that their present
Jesus as the Servant and theMark
Workman of the Lord. Emphaorder is of Divine arrangement as Rev 4:7
sis on His Miracles, Strength,Oxconfirms!" (his emphasis). Pink also comand Action. [Spoke 19, pg 331]
mented on the 3 + 1 pattern and described the correspondences pretty much
Jesus as the Great Physician
Luke
and Friend of Sinners. Emphaas listed in the table, which also coheres
Man sis on His Humanity, Wisdom,with the general consensus amongst mostand Mercy. [Spoke 20, pg 342]
Protestant scholars. This is the overwhelming wonder of the Bible Wheel; theJesus as the Word of God, theJohn
Living Bread that "came down
profound integration of the Four Faces
from heaven." Emphasis on His
Eagle
with the distinctive characteristics of each
Divinity.
[Spoke 21, pg 355]
Gospel, as recognized by countless scholars, is identical to the distinctive characteristics reviewed in the Synopsis that are based on
KeyWords revealed in the Alphabetic Verses! The Wheel is an astounding witness of the cor384

Chapter 1: The Wheel of Revelation
rect interpretation of Scripture. Everything mutually reinforces and confirms everything elseand seamlessly coheres with the witness of countless Biblical scholars from ages past.
The 3 + 1 pattern also appears in the large-scale tri-radiant structure generated by theseven canonical divisions since it consists of three pairs of divisions aligned on the first two
Cycles, and one Cycle, the third, that is an undivided whole. This also is reflected in Ezekiel's prophetic Temple with its three pairs of gates centered on the altar standing before theone door to the Holy of Holies (Spoke 4, pg 180). The same pattern is seen yet again in theSeven Days of Creation which has three pairs of corresponding Days and one Day, theSabbath, that is set apart. And all of this is united in the design of the sevenfold Menorah
with its three pairs of branches symmetrically arrayed about one central lamp (pg 49). It is
this integration of the Menorah with the Wheel that reveals asecond correlation between the Four Faces and the progressive structure of the whole body of Scripture: Lion: Just as Matthew emphasizes the righteousness of the
Law and the fulfillment of the Prophets, so the Lion corresponds to the Law and the Major Prophets (Divisions 1 & 4).
This corresponds to the creation of Light and Light Bearers
on the First and Fourth Days of Creation, for "The commandment is a lamp [light bearer], and the Law is light" (Prov 6:23).
Note also "The lion hath roared, who will not fear? the Lord
GOD hath spoken, who can but prophesy?" (Amos 3:8).

 Ox: Just as Mark emphasizes the actions of Christ, so theOx corresponds to Israel's historical actions as she ploughed
through the Twelve OT History Books, which also were thecentral focus of the Twelve Minor Prophets (Divisions 2 & 5).
Note that Division 2 begins with the parting of the waters of
the Jordon River, just as the waters were divided on the Second Day and in the Second Book (Spoke 2, pg 144).

 Man: Just as Luke emphasizes the humanity and wisdom of
Christ, so the Man corresponds to the Five Books of Wisdom
and Five NT History Books (Divisions 3 & 6). This interweaves with everything we have seen concerning the creationof Man in the likeness of God on the Sixth Day, the Incarnation of God in the likeness of Man in the Sixth Division, andits reiteration on the Sixth Spoke (pgs 204, 206).

 Eagle: Just as John is marked with the greatest density of theword faith in any Book of the Bible, and it contains the explicit declaration that "This is the work of God, that ye believe on him whom he hath sent" (John 6:29), so the Eagle
corresponds to the 22 NT Epistles (Division 7) which ismarked with the clarion call of NO WORKS, salvation isthrough faith alone. This corresponds exactly with the ultimate spiritual meaning of the Seventh Day of Creation, theSabbath Rest (pg 49). It is through faith in the Son of God
that we "overcome the world" (1 John 5:5) and soar like eagles into the heights of heaven to be with our Saviour God.

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
This new correlation reveals yet another level of the limitless depth of Divine Wisdom that
God invested in the structure of His Holy Word. We have the full synergistic integration of
the Seven Days of Creation, the Sevenfold Menorah, and the Seven Canonical Divisions with
the Four Gospels and the Four Faces revealed in Ezekiel on Spoke 4 and in Revelation 4!
This is an exceedingly dense and reiterative compounding of manifold symbolic elements,
not unlike the Divine Synergy of the Four Symbols of the Circle, the Cross, the Alphabet, andthe Number Seven discussed in Part I (pg 52). The Four Faces therefore simultaneously represent two aspects of the Divine Word; one recognized since ancient times (the Four Gospels) and one newly revealed by the integration of the Wheel with the Menorah.
The differences between Ezekiel's vision andthat of Revelation 4 are as important as theirsimilarities. In Revelation, the Four Faces are
separated and distributed amongst the Four
Cherubim and the wheels are absent. These represent the Four Gospels in their traditional canonical order, and are listed by number as thefirst, second, third, and fourth. In contrast, Ezekiel reveals the Cherubim with Four Faces each.
This signifies their composite unity – four aspects of one being. They simultaneously represent four aspects of the One Lord Jesus Christ,
the Living Word, and four aspects of His Bible,
the Written Word, that reveals Him to us. Eachstands beside a huge wheel that has anotherwheel within it. Scripture strongly emphasizes
their unity with the Cherubim, twice stating that"the spirit of the living creature was in the wheels" (Ezek 1:20f). This unity is naturally
displayed in the Wheel with the Four Faces distributed according to the 3 + 1 pattern of theseven canonical divisions (see The Sevenfold Light of God's Word, pg 47). This is why Scripture says that each wheel itself had Four Faces like the Cherubim (Ezek 1:15). It represents
the full fourfold pattern of the entire unified Word of God – four aspects of one being – andso reveals God enthroned between the cherubim of His Holy Word! The whole Bible is arevelation of its True Author, the Almighty Lord of History (AW/ta)!

 Wheels within Wheels
Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures,with his four faces. The appearance of the wheels and their work was like unto the colour of aberyl [bright gold/yellow]: and they four had one likeness: and their appearance and their work
was as it were a wheel in the middle of a wheel. When they went, they went upon their foursides: and they turned not when they went. As for their rings [rims], they were so high thatthey were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up
from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went,thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of
the living creature was in the wheels.
Ezekiel 1:15ff (Spoke 4, Cycle 2)386

Chapter 1: The Wheel of Revelation
Throughout most of Ezekiel's vision, the word translated
Related KeyWords
as "wheel" is not galgal, but ophan. It is not until a later
vision in Ezekiel 10:13 that the vision as a whole is deOphan: Wheel
clared to be the Galgal. The word ophan is from the root
panah meaning "to turn" or "to look" which also is the rootof the Pey KeyWord panim (face) as discussed at length
Ophanim: Wheels
on Spoke 17 (pg 306). Its plural form ophanim differsfrom panim only by the initial Aleph (and the Vav which
Panim: Facefunctions as a vowel). These words are closely related
and they both play central roles in Ezekiel's vision. It is in
Panah: Turn, Look
the wheels (ophanim) and the Four Faces (Panim) of
the Cherubim that God displays His character and glory.
This is amplified by looking at ophan as a Hebrew Word Picture (pg 115). Applying what welearned in the Synopsis, we see Aleph as a symbol of God the Creator (Spoke 1, pg 121),
Pey as a symbol of the Face of God (Spoke 17, pg 307), and Nun as a symbol of Eternality(Spoke 14, pg 271). Putting these ideas together into an English phrase, we see the vision of
the ophanim as representing Divine Phenomena that reveal the Eternal Face of God, exactly as the text has been interpreted for millennia. The power of this root is such that cognates appear in many languages, most notably in Latin, Greek, and English words with similar meanings. Our word phenomenon is from the Latin phaenomenon, which in turn is basedon the Greek fainomenon (phainomenon), the root being faivnw (phaino) which means toshine, to appear, or to show forth. God used this word in His explanation of faith as a modeof cognition (knowing, understanding):

÷p'wOaµynIp'wOaµynIP;

hn:P;

Now faith is the substance of things hoped for, the evidence of things not seen. For by it theelders obtained a good report. Through faith we understand that the worlds were framed by
the word of God, so that things which are seen were not made of things which do appear(phaino).
Hebrews 11:1ff (Spoke 14, Cycle 3, pg 284)

God also used this word to describe the light of His Creative Word, saying "The light shineth(phaino) in the darkness; and the darkness comprehended it not" (John 1:5), and again todescribe the face of His Son, the Living Word, which blazes as "the sun shineth (phaino) in
his strength" (Rev 1:16). He used this word again to describe the light of His glory thatenlightens the New Jerusalem (Rev 21:23):
And the city had no need of the sun, neither of the moon, to shine (phaino) in it: for the gloryof God did lighten it, and the Lamb is the light thereof.

This is the light that shines throughout God's Written Word from beginning to end (pg 51). It
is the light of the Old and New Testaments, which have been understood as a "wheel withina wheel" since at least the sixth century when Saint Gregory the Great presented his Homilies on Ezekiel (593 AD): 197
The wheel within the wheel is, as we said, the New Testament within the Old Testament, because what the Old Testament defined the New Testament showed forth. ... Therefore, thewheel is in the midst of a wheel because the New Testament is encompassed by the Old.
And, as we have often said already, what the Old Testament promised the New showed forth,and what the one covertly announced the other openly proclaimed manifest. Therefore, the
Old Testament is the prophecy of the New, and the New is the exposition of the Old.

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
Gregory's explanation of the "wheel
within a wheel" is identical to Augustine's
poetic dictum "The New is in the Old concealed, and the Old is in the New revealed." This understanding is foundthroughout the writings of the Church Fathers, and was graphically portrayed in thefifteenth century by Fra Angelico in his
magnificent set of 32 panels called theSilver Closet (Armadio degli Argenti, 1455
AD). 198 The first nine panels, shown in theimage, begin with a representation of Ezekiel's Wheel. Each panel that follows has
two banners quoting Scripture; the top
banner quotes an Old Testament prophecy
and the bottom banner quotes its fulfillment in the New. For example, the second
panel shows the Annunciation when
Gabriel spoke to the Virgin Mary. The top
banner quotes Isaiah 7:14 "Behold, a virgin shall conceive, and bear a son, and shall call his
name Immanuel," and the bottom banner quotes its fulfillment in Luke 1:31 "Behold, thoushalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus." This is the
purpose of the Silver Closet. The 31 panels that follow the Wheel exemplify how the Two
Testaments interweave like a "wheel in the middle of a wheel." They demonstrate the realityof prophecy by telling the whole story of Christ from His Birth to His Ministry, His Death and
His Resurrection through interlaced passages from the both Testaments. It is a magnificent
piece of theological art.
The outer wheel represents the Old Testament by portraying twelve of its primary prophets. Moses sits in the top position, holding the two tablets of the Ten Commandments. He isflanked by King David on his right and King Solomon on his left. Listed clockwise, we have
Ezekiel, Jeremiah, Micah, Jonah, Jude, Joel, Malachi, Ezra, Daniel, and Isaac, the latter being the only Old Testament figure not known as a writer of Sacred Scripture. Angelico encircled the Wheel of the Old Testament with the Latin text of Genesis 1:1-5 from the Vulgate:
In principio creavit Deus caelum et terram terra autem erat inanis et vacua et tenebrae superfaciem abyssi et spiritus Dei ferebatur super aquas dixitque Deus fiat lux et facta est lux. Et
vidit Deus lucem quod esset bona et divisit lucem ac tenebras appellavitque lucem diem.

The inner wheel represents the New Testament. It portrays the Four Evangelists as a crosslike the Four Cherubim around God's Throne. The top figure represents John, the bottom
Luke, the right Mark, and the left Matthew. These four figures each hold a bound book. In
contrast, the other four prophets of the New Testament – Peter, Jude, James, Paul – are interspersed and portrayed with scrolls. Angelico encircled the Wheel of the New Testament
with the Latin text of John 1:1-3 from the Vulgate:
In principio erat Verbum et Verbum erat apud Deum et Deus erat Verbum. hoc erat in principio apud Deum. omnia per ipsum facta sunt et sine ipso factum est nihil quod factum est.

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Chapter 1: The Wheel of Revelation

Ezekiel's Vision of the "Wheel within a Wheel" interpreted as the Old and New Testaments
by Fra Angelico in his Armadio degli Argenti, San Marco Museum (1455 AD)Angelico inscribed both wheels with text that begins with In principio (In the beginning) toshow the unity of God's Creative Word as revealed in the Two Testaments. The figures at thebottom are the Prophet Ezekiel on the left and Saint Gregory on the right. The banner at thebottom reads "Flumen Cobar" (River Chebar), the place of the vision. The unrolled scroll inthe upper left corner quotes the Latin text of Ezekiel that speaks of the Four Cherubim andtheir wheels. The unrolled scroll in the upper right corner quotes a fragment from one ofGregory's Homilies on Ezekiel. It picks up after the words in square brackets: 199[Why is it that when one wheel was mentioned] a little later is added "as it were a wheel in the
midst of a wheel," unless that the New Testament lay hidden by allegory in the letter of the
Old Testament? Hence also this same wheel which appeared by the sacred creatures is de-389

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
scribed as having four faces because Holy Scripture is divided into four parts through both
Testaments. Indeed the Old Testament is divided into the Law and the Prophets, and truly the
New into the Gospels and the Acts and Sayings of the Apostles.

Gregory's simplified fourfold division of the Bible closely mimics the more detailed sevenfold
structure we discovered through its correlation with the Menorah (pg 385). In both cases, theFour Faces are associated with the canonical divisions of Scripture. Note also that a connection between the Numbers Four and Seven is implicit in the structure of the Ten Commandments where we find the Seventh Day Sabbath as the subject of the Fourth Commandment.
Fra Angelico's painting graphically illustrates the natural understanding of Ezekiel's visionthat has appeared to be quite obvious, indeed, self-evident, to many commentators throughout much of Church history. Gregory's interpretation still held currency some eight centuries
after he presented it in 593 AD. It has been lost to most modern scholars for three reasons.
First, much of the writings from before the Reformation remain hidden in Latin, never having
been translated into English. For example, Gregory's Homilies on Ezekiel were first translated into English in 1990. The second and more significant reason is the "demise" of the allegorical and typological methods of interpretation as discussed at length with regards to theSong of Songs (pg 72). This has sealed off vast portions of the true meaning of Scripture
from the view of contemporary scholarship. Such skepticism directly contradicts the common
and correct methods of interpretation, as taught in Scripture, that have dominated traditional Biblical exegesis from the beginning. Gregory devoted over one hundred pages to his
explanation of the relation between Ezekiel's vision and different aspects of both the Written
and the Living Word of God. The great miracle is that it reads like a commentary on the Bible
Wheel, written seventeen hundred years before it was revealed in 1995.
The third reason Ezekiel's vision has remained "enigmatic" is that there has never been asecond witness to confirm the interpretation. The Bible Wheel solves that problem. In fact, it
solves it abundantly, since there is yet a third group of witnesses that both confirm andamplify Ezekiel's vision as a revelation of the structure of God's Word. I speak of the seriesof visions – the Capstone Prophecies – given to the third and fourth chapters of Zechariah.
It is to these we now turn.

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Chapter 2: The Capstone Prophecies
 Behold! One Stone with Seven Eyes
Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they aremen wondered at: for, behold, I will bring forth my servant the BRANCH. For behold thestone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I willengrave the engraving thereof, saith the LORD of hosts, and I will remove the iniquity of thatland in one day.
Zechariah 3:8f (Spoke 16, Cycle 2)

Divine Revelation is True Light. When the Spirit of God illuminates His Word, we know His
Truth with the same certainty a blind man would have if he received sight. Everything suddenly comes into focus with perfect clarity. We can walk without stumbling in the Daylight ofGod's Word. All the pieces effortlessly fit together with supernatural grace when the vision of
the Whole is received. Ten thousand witnesses lift their voices in unison to confirm God's
Word. There is no perplexing doubt, no confusion. Scripture superabundantly conforms to its
own reiterative command that "every word" must be established "in the mouth of two or threewitnesses" (Deut 19:15, Mat 18:16, 2 Cor 13:1). There is nothing but light, Light, LIGHT thatdrives out any shadow of darkness. The Gates of Heaven are thrust open; the Divine Perfection of the Holy Word shines like the noontime sun in a cloudless sky for all to see. This is
the overwhelming power of God's prophetic Capstone. Enigmatic clouds that have shrouded
the self-reflective prophecies of God's Word given within the Word itself, such as Ezekiel's Wheels and Zechariah's Stone, simply evaporate in the light of its blazing glory.
The revelation (galah) of the Divine Unity of all Scripture burst forth fully formed from the"single and surprisingly simple act" of rolling up (galal) the list of Sixty-Six Books like ascroll (megillah) on a spindle wheel (galgal) of Twenty-Two Spokes (pg 16). God prophetically anticipated and confirmed its design by using the same alphabetic template as thefoundation of Psalm 119, the great Psalm of His Word set as a jewel in the very heart of
Scripture (pg 17). The Wheel immediately exposed a host of "unanticipated correlations"spanning every aspect of the Holy Word, most notably its sevenfold symmetric perfection(pg 33) which is now easily and unmistakably recognized as the fulfillment of Zechariah's
prophecy of the One Stone with Seven Eyes.
Zechariah's vision of the One Stone is part of an extremely dense
One Stone
prophecy that has three primary applications. First, it applies to the time of
Haggai and Zechariah when Joshua and Zerubbabel led the rebuilding of
the Temple after their return from the Babylonian Exile. Second, it is a
Ehven Echat
prophecy of the Spiritual Temple, the Church, built by the Lord Jesus Christ
who is doubly signified by Joshua the High Priest and the Servant of theLord, the BRANCH. Third, it is a prophecy of the Lord's Capstone which reveals the Divine
Unity of all Scripture, the completion of the prophetic Temple of God's Word (pg 180). Its
description as one stone uses the Aleph KeyWord echat (one, the feminine form of echad,pg 121). This emphasizes its unity. When echat follows a noun it usually means one in number, as opposed to a plurality, but it can also mean unified, as in the one language (saphahechat) of Genesis 11:1. This seems to be the intent here.

tj'a, ÷b,a,391

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
We touched upon this prophecy in the synopsis of Spoke 16 where we saw that the distribution of the name of the Sixteenth Letter, Ayin (Eye), is greatly maximized in Zechariah(pg 299), and that the identification of the seven eyes with the "eyes of the Lord" (Zech 4:10)
links it to 1 Peter 3:12 (Spoke 16, Cycle 3) which itself forms an Alphabetic KeyLink to the
Ayin verse of AV Psalm 34 (pg 293). This is one of the most amazing things about thisprophecy – not only is it given on Spoke 16, governed by the Letter Ayin (Eye), but it is alsointerwoven with an Alphabetic KeyLink to 1 Peter! Furthermore, the Book of 1 Peter also explains the full typological significance of Zechariah's prophecy, as we soon shall see.
The symbol of the eye naturally represents insight and intelligence, and when coupledwith the Number Seven, omniscience, which is how almost all commentators understand theseven eyes. But the word Ayin can also denote a fountain of water or a facet of a gemstone.
The "seven eyes" therefore can be understood as "seven fountains" (of wisdom) or "seven
facets" or "aspects" of the One (unified) Stone of God's Word.
God marked this prophecy with a unique phrase – Hinney HaEhven (Behold the Stone) –to guide us to its meaning as a witness of His Word. This phrase is found in one and only
one other passage, which "just happens" to speak of Joshua, a covenant, God's Book, and a"great stone" he set up as a witness of "all the words of the Lord" (Joshua 24:25ff):
So Joshua made a covenant with the people that day, and set them astatute and an ordinance in Shechem. And Joshua wrote these words inthe book of the law of God, and took a great stone, and set it up there
under an oak, that was by the sanctuary of the LORD. And Joshua said
unto all the people, Behold the stone, this shall be a witness unto us;
for it hath heard all the words of the LORD which he spake unto us:
it shall be therefore a witness unto you, lest ye deny your God. 200

Behold the Stone

÷b,a,h; hNehi
Hinney HaEhven

The stone bore witness of all the words of the Lord written in His Book. This follows thepattern of the Ten Commandments that were originally engraved on Two Stone Tablets by
the very "finger" of God Himself (Exo 31:18). The Tablets of Testimony – the prototypical
Word of God – were later placed in the Ark of the Covenant in the Holy of Holies of the Tabernacle, prefiguring the incarnation of the Son of God, when the Living Word "became flesh
and dwelt (lit. tabernacled) amongst us" (John 1:14, pgs 138, 355). And just as God Himself
engraved the two Stone Tablets, so also He declares that He Himself "will engrave the engraving" of the One Stone with Seven Eyes. The intended implications are obvious – God's
Word is permanent and unchangeable, sure and secure, eternally WRITTEN IN STONE.
Jesus used this symbolism when He likened His Word to a Rock, saying "Therefore whosoever heareth these sayings of mine [His Word], and doeth them, I will liken him unto awise man, which built his house upon a rock" (Mat 7:24). And as would be expected given
the integrated thematic and geometric structure of the Wheel, God presented the symbolic
relation between Stone and the Word with the utmost clarity in the First Epistle of the Apostle
Peter (The Rock, Matthew 16:16ff), which aligns with Zechariah on Spoke 16:
Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil
speakings, As newborn babes, desire the sincere milk of the word, that ye may grow thereby:
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a Living Stone,
disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are392

Chapter 2: The Capstone Prophecies
built up a spiritual house [tabernacle], an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay
in Zion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And astone of stumbling, and a rock of offence, even to them which stumble at the Word, being
disobedient: whereunto also they were appointed.
1 Peter 3:1ff (Spoke 16, Cycle 3)

Here we see the Written Word – Scripture – presented in parallel with the Living Stone, a typological image of Jesus Christ. The disobedient stumble over the Written Word just as they
stumble over the Living Word/Stone. Furthermore, this passage links back to Zechariah toilluminate the typological meaning of his prophecies concerning the rebuilding of the literal
historical Temple after the Babylonian Exile. They are a pre-image of the building of the True
Temple, the Body of Christ (John 2:21), with each member typified as a living stone on thepattern of Christ as the prototypical Living Stone in whom we all are "fitly framed together"
to grow into a "holy temple in the Lord" (Eph 2:21). Thus both Christ and each believer is likened to the Temple in which God is made present in the world, for we are the Temple of God(1 Cor 6:19). Christ is in us and we are in Christ. This is our "hope of glory" (Col 1:27).
The density of typological imagery can be very challenging to the excessively rationalistic
modern mind that wants to explain Scripture in terms of "this means that and only that." Suchthinking manifestly contradicts the way that God Himself presents His Truth in the Bible inwhich the symbols overlap. This follows the principles of stereoscopic vision in which twoslightly different overlapping images are used to achieve depth perception. Christ is simultaneously presented as the foundational Cornerstone ( A/a) and the finishing Capstone (W/t)
even as both He and His Body are represented by the entire Temple with Him as the Head
(Rosh) of His Church, "which is his body, the fullness of him that filleth all in all" (Eph 1:23).
Having established the symbolic meaning of Stone as a witness of God's Word, we now
can easily understand the parallel vision given in Revelation 5 when the Apostle John saw
the Lamb with Seven Eyes (Jesus) receive the Book sealed with Seven Seals (Bible):
And I saw in the right hand of him that sat on the throne a book written within and on thebackside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice,
Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor inearth, neither under the earth, was able to open the book, neither to look thereon. And I wept
much, because no man was found worthy to open and to read the book, neither to lookthereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of
Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals
thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the
midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes,
which are the seven Spirits of God sent forth into all the earth. And he came and took thebook out of the right hand of him that sat upon the throne.

Zechariah saw One Stone with Seven Eyes (Bible) placed before Joshua (Jesus) just as
John saw the Lamb with Seven Eyes (Jesus) receive the Book with Seven Seals (Bible).
These visions are one. In both cases, we have a revelation of the Living Word in conjunction
with a sevenfold object representing the Written Word, quite literally in the case of Revelation
where the object itself is a book. We have here two independent witnesses that mutually
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
corroborate the prophetic revelation of the sevenfold unity of God's Word. Just as Ezekiel's
vision reveals the Bible as a "wheel within a wheel" so the visions of Zechariah 3 and Revelation 5 point to its sevenfold structure. Yet there is more. God gave yet another witness inthe subsequent vision of Zechariah 4 that explicitly reveals its full integration with the sevenfold Menorah, which, as will be recalled, was designed by God Himself (Exo 25:40, pg 47).

 Zechariah's Vision of the Whole Bible
And the angel that talked with me came again, and waked me, as a man that is wakened outof his sleep, And said unto me, What seest thou? And I said, I have looked, and behold acandlestick [menorah] all of gold, with a bowl upon the top of it, and his seven lamps
thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two
olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.
So I answered and spake to the angel that talked with me, saying, What are these, my lord?
Then the angel that talked with me answered and said unto me, Knowest thou not what thesebe? And I said, No, my lord.
Then he answered and spake unto me, saying, This is THE WORD OF THE LORD unto
Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.
Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shallbring forth THE HEADSTONE thereof with shoutings, crying, GRACE, GRACE UNTO IT.
Moreover the word of the LORD came unto me, saying, The hands of Zerubbabel have laid
the foundation of this house; his hands shall also finish it; and thou shalt know that the
LORD of hosts hath sent me unto you. For who hath despised the day of small things? forthey shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they
are the eyes of the LORD, which run to and fro through the whole earth.
Then answered I, and said unto him, What are these two olive trees upon the right side of
the candlestick and upon the left side thereof? And I answered again, and said unto him,
What be these two olive branches which through the two golden pipes empty the golden oil
out of themselves? And he answered me and said, Knowest thou not what these be? And I
said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of
the whole earth.
Zechariah Chapter 4 (Spoke 16, Cycle 2)If ever there were a time when "all the pieces" effortlessly fell together with supernaturalgrace, it was in December 2003 when my wife and I were discussing this prophecy. It had
been more than eight years since I had first discovered the Wheel, and about four years
since I had noticed its integration with the Menorah (pg 48). But I had yet to understand themeaning of the Two Olive Trees, primarily because I spent most of my time focused on amuch finer level of detail as I explored the endless links amongst the three Books on each of
the Twenty-Two Spokes. But on this day we were just chatting, taking in a high-level view ofthe prophecy. I suddenly had a flash of insight and said "I wonder if they are the Two Testaments?" I did a quick internet search to see if anyone else had ever suggested this interpretation and once again found myself sitting in utter astonishment. As it turns out, I was not thefirst to think this thought. No, not by a long shot. One of the earliest records is from the
Explanatio Apocalypsis (Explanation of the Apocalypse) written by the Venerable Bedearound 710 AD, whom we also encountered in the discussion of the Song of Songs (pg 74).
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Here's what he had to say about the Two Olive Trees in Revelation 11, which, as he noted,
correspond to those in Zechariah: 201
OLIVE TREES: The Church is irradiated by the light of the TWO TESTAMENTS, and everwaits upon the commands of the Lord. So also the prophet Zechariah saw one candlestickwith seven branches, and these TWO OLIVE-TREES, that is, TESTAMENTS, pouring oil into
the candlestick. This is the Church with its oil, which never fails, which makes it shine for thelight of the world.

Many hold this interpretation to this day. Here is how Dr. James Burton Coffman put it in his
entry on Zechariah 4 in his thirty-seven volume Commentary on the Bible: 202
The central features of [this vision] are the seven branched golden candlestick and the twoolive trees, one on each side of it. Fortunately, we do not need to rely upon the subjective
guesses of liberal commentators for the interpretation of this vision, which in the light of related passages of the Bible appears simple and easily understood. The golden candlestickfrom the very first appearance of it in the ancient tabernacle TYPIFIED THE WORD OF GOD
by virtue of its being the only light in the sanctuary representing both Israels of God. Zechariah's vision adds a significant detail to the metaphorical candlestick of the tabernacle,
namely, the two olive trees; but that merely changed the symbolism to show the source of
THE WORD OF GOD, i.e., the OLIVE TREES, which undoubtedly stand for THE OLD AND
NEW TESTAMENTS.

Coffman recognized the whole vision as a revelation of God's Word, a view he supportedwith citations from two other scholars (Coffman's emphasis):
The first six words of the angel's explanation contain the whole explanation: THIS IS THE
WORD OF JEHOVAH! As Unger observed:"Zechariah's vision was THE WORD OF THE LORD, vitally real and effective for thepressing problems of the hour in which it was initially revealed."
Nor should the meaning of it be restricted to that immediate portion of the word of the Lord
addressed to Zerubbabel. ... Gill properly discerned the meaning thus: "The multiple menorahof the vision represents the Word of God to Zerubbabel and through him to the people," amost excellent demonstration that it is the candlestick of God's Word that provided guidancefor Israel.

Like Bede, Coffman understood the Menorah as a symbol of the Church, but went on to notethat it is also a symbol of God's Word:
As for the meaning of this candlestick: "It symbolizes the Jewish Theocracy, and ultimately
the Church." It also undoubtedly symbolizes "the Word of God," as revealed in verse 6.
The whole figure is that of the Jewish theocracy holding forth the Word of God for all the worldin the pre-Christian centuries. This vision placed the candlestick, not in a sanctuary, but in theworld, hence the necessary application to the true Israel of God among the Jews. This also
represents the Church, because the first Israel was a type of the second Israel. Moreover, thefunction of the Church today is the same as God's intended use of the old Israel to spread histruth and that through them and by such means, "All the families of the earth should be
blessed" (Genesis 12:3).

We saw the same symbolic overlap with the Stone that simultaneously represents Christ,
His Word, and His Church. We are in Him only if His Word abides in us (John 15:5ff):
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth
forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth asa branch, and is withered; and men gather them, and cast them into the fire, and they areburned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shallbe done unto you.

With this insight into the meaning of the Two Olive Trees, we can now easily behold thestunning fulfillment of Zechariah's prophesy in the revelation of the Bible Wheel.

 Zerubbabel Brings Forth the Capstone
Then he answered and spake unto me, saying, This is THE WORD OF THE LORD unto
Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.
Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shallbring forth THE HEADSTONE thereof with shoutings, crying, GRACE, GRACE UNTO IT..
Zechariah 4:6f (Spoke 16, Cycle 2)

The word headstone is a very literal translation of the Hebrew phrase
Ehven HaRoshah. 203 Others render it as capstone (NKJV, NIV), top
stone (NASB, NRSV), final stone (NLT), and excellent stone (JPS).
We are familiar with rosh as head from the review of Spoke 20. God
used it as a KeyWord in the Resh verse of AV Psalm 119:The Capstonehv;aroh' ÷b,a,Ehven HaRoshah Thy word is true from the beginning (rosh): and every one of thy righteous judgments endureth for ever.

AV Ps 119:160

This links back to the first word of the Bible, Bereshith (pg 89), which is based on the rootrosh (head, beginning) prefixed with a Bet to signify the preposition "in" (pg 138). It is a double entendre; God's Word is true from the beginning (rosh), indeed, from its very first word,
Bereshith! This also links to the theme of Wisdom – a primary characteristic of God's Word –symbolized by the Twentieth Letter (pg 337). The words ehven (stone) and rosh (head) also
appear together in the corresponding prophecy of Psalm 118:
This gate of the LORD, into which the righteous shall enter. I will praise thee: for thou hastheard me, and art become my salvation. The stone (ehven) which the builders refused is become the head of the corner (rosh pinnah). This is the LORD’S doing; it is marvellous in oureyes. This is the day which the LORD hath made; we will rejoice and be glad in it. Save now, I
beseech thee, O LORD: O LORD, I beseech thee, send now prosperity. Blessed be he thatcometh in the name of the LORD: we have blessed you out of the house of the LORD.

This is an exceedingly significant prophecy. All three
Corresponding Words denoting
synoptic Gospels quote Christ using it to describethe "Head of the Corner"
Himself as the stone which the builders rejected,
and all Four Gospels record the cry of the crowd
Rosh Pinnah"Blessed be he that cometh in the name of the Lord"
kefelh gwnia Kephalé Gonia
that attended His Triumphal Entry into Jerusalem. The
word pinnah denotes a corner, or turning point. It isakrogwniaio" Akrogoniaios
from the verb panah meaning to turn as we haveseen a number of times (pgs 306, 387). The phrase "head of the corner" is a very literaltranslation of rosh pinnah, as is the Greek phrase kephalé gonia which Peter used in his

hN:Pi varo

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Chapter 2: The Capstone Prophecies
first Epistle when he quoted Psalm 118:22. Here is how the Theological Dictionary of the
New Testament describes this term:
In the NT kephal é gonia is consistently used of Christ. According to Mk 12:10 Jesus described Himself as the stone, rejected by the builders, which has been chosen by God as thechief corner-stone in the heavenly sanctuary. The saying is one of the lofty declarations ofJesus in which He relates Himself to the heavenly sanctuary. He is not merely the
final stone, i.e., the Consummator, but also the Builder of the new temple (Mk. 14:58; cf.
Mt. 16:18). ... With this description we are to link very closely the lofty predicates which describe Jesus as the cosmic rock dispensing the water of life.

The "chief cornerstone" is also denoted by the Greek word akrogoniaios, from the roots
akro (sharp, pointed, or angular) and gonia (corner). This word is used in Ephesians 2:20f:
And are built upon the foundation of the apostles and prophets, Jesus Christ himself being
the chief cornerstone (akrogonaiaos); In whom all the building fitly framed together groweth
unto an holy temple in the Lord:

Here is how two Greek dictionaries define it:
Analytical Lexicon of the Greek New Testament: akrogoniaios: literally lying at the extreme
angle; cornerstone; capstone, the final stone placed at the top of a building structure tointegrate it; figuratively, of the place of Christ in the believing community (Eph 2:20)
Theological Dictionary of the New Testament: akrogoniaios: The “final stone” in a building,probably set over the gate. In the NT the word is found only in 1 Pt. 2:6 (= Isa 28:16) and Eph.
2:20, in both cases with reference to Christ. Eph. 2:20, like 1 Pt. 2:6, describes the community
as a spiritual temple. The apostles and prophets are the foundation, and Christ is the cornerstone who binds the whole building together and completes it (Eph 2:20 f). Underlying the image is the lofty declaration of Jesus that He is the final stone in the heavenly sanctuary.

When the Headstone is placed at the top turning point in anarch, it is called a Keystone. It bears the weight and holds
the arch together as all the other stones lean on it. This isan excellent symbol of Christ who bore the weight of all oursins on the Cross at Golgotha. This is the Keystone that
holds the whole Bible together, revealed in the Final LetterTav (pg 366). The phrase "chief cornerstone" can denoteeither a foundation stone or a top stone depending on context. Both apply to Christ, as explained by Matthew Henry
with regards to Psalm 118:22:

Jerusalem Cross on Keystoneover chapel door at Golgotha 204

His exaltation. He has become the headstone of the corner; He is advanced to the highest
degree both of honour and usefulness, to be above all, and all in all. He is the chief cornerstone in the foundation, in whom Jew and Gentile are united, that they may be built up one
holy house. He is the chief top-stone in the corner, in whom the building is completed,
and who must in all things have the pre-eminence, as the author and finisher of our faith.
Thus highly has God exalted him, because he humbled himself; and we, in compliance with
God’s design, must make him the foundation of our hope, the centre of our unity, and theend of our living. To me to live is Christ.

Though similar words are used to describe both the foundational Cornerstone and the crown397

The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
ing Capstone, we know that the Ehven HaRoshah is the Final Stone because Zerubbabel
had already laid the foundation before he brought it forth:
And he shall [future tense] bring forth the Headstone thereof with shoutings, crying, grace,
grace unto it. Moreover the word of the LORD came unto me, saying, The hands of Zerubbabel have laid [past tense] the foundation (A/ ) of this house; his hands shall [future tense]
also finish it (W/ ); and thou shalt know that the LORD of hosts hath sent me unto you.

ta

The true miracle of the Capstone Prophecies is that they fully integrate the revelation of
the Divine Unity of the Written Word with the essential Gospel message of Christ. We haveseen this repeatedly throughout this study, most notably in the word Galgal (Wheel) which
simultaneously describes the Bible's structure even as it points to its central message, thecrucifixion of Christ at the Place of the Skull (Golgotha). God engraved the Gospel itself inthe body of His Holy Word, as He said, "I will engrave the engraving thereof" (Zech 3:9).

 The Stone of Division
Moreover the word of the LORD came unto me, saying, The hands of Zerubbabel have laid
the foundation of this house; his hands shall also finish it; and thou shalt know that the LORD
of hosts hath sent me unto you. For who hath despised the day of small things? for they shallrejoice, and shall see the Plummet in the hand of Zerubbabel with those seven; they are theeyes of the LORD, which run to and fro through the whole earth.
Zechariah 4:8ff

A plummet is a standard building tool made from a line with a
The Stone of Division
weight and used to determine if a wall is plumb, that is, vertical ortrue. The Hebrew words translated as plummet, Ehven HabBadeel,
literally denote a "stone of tin," the latter term being based on theEhven HabBadeel
Bet KeyWord badal (to divide) which was discussed at length on
Spoke 2 (pg 144). It is generally assumed that badeel acquired its
meaning as tin because tin is separated from silver or gold by smelting. The idea of a "plummet" is not actually present in the text. Translators inferred it in their efforts to understand themeaning of the "tin stone." The Bible produced by the Jewish Publication Society, the standard used in most synagogues today, renders it quite literally (and accurately, I believe), as
the Stone of Distinction. It gives us a third view of the Capstone as the One Stone that reveals the perfect symmetry of the seven divisions of the Holy Word, as is emphasized in thepassage above with the words "they shall rejoice, and shall see the Ehven HabBadeel in thehand of Zerubbabel with those seven." It is, therefore, literally a Stone of Division. It isparticularly striking that the vertical line of bilateral symmetry divides between the Aleph andthe Tav. Thus Zechariah's visions give us three views of the Bible Wheel:

lydiB]h' ÷b,a, THE ONE STONE (Ehven Echat): The Aleph KeyWord echat (one) signifies the perfect unityof the Bible Wheel, specifically the seven eyes (canonical divisions).

 THE CAPSTONE (Ehven HaRoshah): The Resh KeyWord rosh (head) signifies the Bible
Wheel as the culmination and apex of the revelation of the Divine Unity of God's Written Word.

 THE STONE OF DIVISION (Ehven HabBadeel): The Bet KeyWord badeel (division) signifies
that its design is based on "rightly dividing the Word of God" (1 Tim 2:15, pg 246) according to
the seven canonical divisions and the Hebrew Alphabet. It also is the "Stone of Distinction" inthe same sense as the Ehven HaRoshah is the "Premier Stone" or "Stone of Preeminence."398

Chapter 2: The Capstone Prophecies

 The Golden Bowl – The Revealer
And said unto me, What seest thou? And I said, I have looked, and behold a candlestick(menorah) all of gold, with a bowl (gullah) upon the top of it, and his seven lamps thereon,and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it,
one upon the right side of the bowl, and the other upon the left side thereof.
Zechariah 4:1ff

Zechariah's vision of the golden menorah is similar to the one
God revealed to Moses. The difference is in the surrounding
images of the two olive trees and the golden bowl with theseven pipes that fed oil to each of the seven lamps. Here theword translated as bowl is gullah, from the root galal. It primarily means "a round thing." It is spelt with exactly the same Letters as galah (to reveal), only the vowel points differ. This
word appears in conjunction with galgal in Ecclesiastes 12:3:
Or ever the silver cord be loosed, or the golden bowl (gullah) be
broken, or the pitcher be broken at the fountain, or the wheel(galgal) broken at the cistern.

Related Words

hL;GU Gullah: Bowl
hl;G: Galah: To Reveal
ll'G: Galal: To Rolllg:l]G" Galgal: Wheel

Saint Gregory identified the symbol of the bowl with the Wheel of God's Word in his comment
on Ezekiel 1:15 in his Homilies on Ezekiel: 205
Just as the teaching of prophecy is interpreted as a bowl in [the menorah of] Moses, so Holy
Scripture itself is here meant by the wheel.

In the original menorah, each side-branch had a three bowls, with four bowls on the central
branch (Exo 25:33f):
Three bowls made like unto almonds, with a knop and a flower in one branch; andthree bowls made like almonds in the other branch, with a knop and a flower: so in the six
branches that come out of the candlestick. And in the [central] candlestick shall befour bowls made like unto almonds, with their knops and their flowers.

The Menorah therefore has a total of Twenty-Two Bowls since each side branch has three
and the central branch four, yielding 6 x 3 + 4 = 22. The text distinguishes these bowls fromthe gullah standing above Zechariah's Menorah by using a different word, [y'biG: (gavia).
Rabbinic tradition teaches that these correspond to the Twenty-Two Letters of the Hebrew
Alphabet, the containers (delimiters) of God's creative impulse. I concur, though the details
must wait for a later book. For now, the significant point is that the Menorah represents threefundamental aspects of the Bible Wheel:
1) The Seven Branches correspond to the Seven Canonical Divisions of the Bible Wheel.
2) The Twenty-Two Bowls correspond to the Twenty-Two Letters that define the Wheel.
3) The fact that it is a lamp fulfills AV Psalm 119:105: "Thy Word is a Lamp."
And now we are able to see with great simplicity and perfect clarity how Zechariah's visions,
given over 400 years before Christ, prophesied the complex structure of the entire Bible: The Two Olive Trees are the Two Testaments (Old and New) that testify (bear witness) to the Lord of all the earth.
 The Two Olive Trees (Testaments) pour the Golden Oil of Spirit-Inspired Books
through two Golden Pipes into the Golden Bowl (Gullah).
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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible
 The Golden Bowl is the Revealer, the One Stone with Seven Eyes, the Capstone, theStone of Division. It is the Bible Wheel that reveals the sevenfold symmetric perfectionof the Bible and its supernatural integration with the Twenty-Two Hebrew Letters.
 The Seven Golden Pipes distribute the Golden Oil (Inspired Books) from each of theSeven Canonical Divisions revealed by the Golden Bowl to the Seven Lamps of theGolden Menorah, to enlighten the whole world with the everlasting Light of God's Word
through the power of the Holy Spirit.
The image on the next page graphically displays all these ideas. I
marked the Seven Lamps with the number of corresponding Books
so that we can see the repeated 5-12-5 symmetry. Each pair ofbranches represents divisions with the same number of Books.
They are marked by the corresponding Hebrew Letter where theymeet on the central branch. When read from top to bottom, theSeven Canonical Divisions spell the Tav KeyWord Tehillah which
we discussed at the very end of Spoke 22 in the section called
Universal Praise and Worship (pg 374): My mouth shall speak the praise (tehillah) of the LORD: and let
all flesh bless his holy name for ever and ever.

AV Ps 145:21

Central Column ofthe Menoraht 22 Letter Tav
h 05 Letter Hey
l 12 Letter Lamedh 05 Letter Hey
nd

th

th

th

This means that the numbers of the Books symmetrically placed on the arms of the Menorahalphanumerically spell the Tav KeyWord PRAISE! The Wheel has another message engraved in its body: PRAISE TO THE LORD GOD ALMIGHTY! It is the everlasting declarationof His Praise that will be the joy of every soul redeemed by the Lamb in the new heaven andearth. It is this message, based on the Tav KeyWord Tehillah that appears now at the consummation of the age, when we perceive the Divine Unity of the whole body of Scripture.
The Bible Wheel fulfills each and every detail of the prophecies of both Ezekiel's Wheels
and the Stones and Menorah revealed in the third and fourth chapters of Zechariah. It is the
Capstone of the Bible! Who can but cry "Grace, grace unto it!"? This revelation brings us
one step closer to the day when "the earth shall be filled with the knowledge of the glory of
the LORD, as the waters cover the sea" (Hab 2:14), and when "the LORD shall be king over
all the earth" and there shall be "one LORD, and his name one" (Zech 14:9). I pray that day
come soon! Come King Jesus!

ALL THY WORKS SHALL PRAISE THEE, O LORD; and thy saints shallbless thee. They shall speak of the glory of thy kingdom, and talk of thy
power; To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. Thy kingdom is an everlasting kingdom,
Psalm 145:10ff
and thy dominion endureth throughout all generations.

400

Chapter 2: The Capstone Prophecies– ta –
401

402

Bibliography
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Endnotes
1

Keil and Delitzsch 1867, In the introduction to Psalm 119.

2

Spurgeon, 1887. He mentions his "borrowing" of the title in the preface to "The Golden Alphabet." It is available free online at http://www.godrules.net/library/spurgeon/NEWspurgeon_d1.htm

3Spurgeon 1882. Notes on Psalm 119. Available online: www. godrules.net/library/spurgeon/170spurgeon_d29.htm

4

Baxter 1960. Quotes from Vol. 1, pages 15 and 20.

5

Scroggie 1953, pg 22

6Here are the chapter headings beginning at Chapter 4 exactly as presented in Clarke’s Clavis Biblica. I
added the number of Books in each section between square brackets for clarity:
4. THE BOOKS OF THE OLD COVENANT [39]5. THE HISTORICAL BOOKS [17, which he divided into 5 Torah + 12 History]
6. THE POETICAL BOOKS AND MAXIMS [5]7. THE MAJOR PROPHETS [5]8. THE TWELVE MINOR PROPHETS [12]9. GENERAL ACCOUNT OF THE NEW TESTAMENT [27]
10. THE HISTORICAL BOOKS, VIZ. THE FOUR GOSPELS AND THE ACTS OF THE APOSTLES [5]11. THE THIRTEEN EPISTLES OF ST. PAUL [Though Clarke names 13, he actually lists 14 by including Hebrews.]
12. THE CATHOLIC OR GENERAL EPISTLES [7]13. THE APOCALYPSE OR BOOK OF REVELATION [1]The only variation from the pattern of the Canon Wheel is in the level of detail in the chapters discussing the
22 Epistles, which he placed in subcategories.
7

Almost all commentators present exactly the same categorical pattern for the 39 Books of the Old Testament
as given in the table on page 28. Variations occur primarily in the categories used to describe the New Testament. Some list the four Gospels separately from Acts, and many list the first 21 Epistles separately from theBook of Revelation. This is really a matter of emphasis. All agree that Revelation is an epistle, but this category is too broad to be of much use in many contexts, so they sub-categorize all the epistles on the pattern ofClarke (see endnote 6). Others, such as Scroggie, see a parallel with the structure of the Old Testament – History, Didactic (Wisdom), Prophecy – by listing 5 Books of NT History (Matt-Acts), 21 Didactic Books (Epistles),and one Book of Prophecy (Revelation). This is a valid sub-pattern. The important point is that the seven divisions discussed in this book are valid regardless of how the Books may be sub-categorized. The Canon Wheel(pg 32) displays the structure of the Bible at the highest (most inclusive) level of categorization.
8

In his Forward to Word Biblical Themes: Isaiah by John D. W. Watts (1985), page ix

9Roloff 1993, pg 8

10Aune 1997, Vol. 1 pg lxxii. Here is the full quote: "Revelation clearly has a formal epistolary framework in
1:4–5 and 22:21 and contains separate proclamations, often labeled “letters,” addressed to each of the sevenchurches of the Roman province of Asia (Rev 2:1–3:22). The Canon Muratori 57–59 recognized the epistolary
character of Revelation, which is understood to mean that the seven individual churches to whom Johnwrote, when taken together, represent the universal Church: Et Iohannes enim in Apocalypse, licit septem ec-

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

clesis scribat, tamen omnibus dicit, 'For John too, though he wrote to seven churches in the Apocalypse, nevertheless speaks to all.'" This ancient understanding exemplifies the symbolic meaning of the Number Seven
as "fullness" or "completeness." Revelation is literally an "epistle of epistles." Both it, and each of the sevenepistles it contains, follow the standard New Testament epistolary format.
11

Baxter 1960, Vol. 1, pg 19

12

Stafford 1942, pg 43

13

http://www.BibleWheel.com/Topics/Derivation.asp

14

Gesenius 1979, word number 8420.

15

Munk 1983, pg 216. See also Ginsburgh 1995, pg 324. His statements are also available online at
http://www.inner.org/hebleter/tav.htm

16

Origen, Selecta in Ezekiel.

17

Quoted from The Tau Cross in Franciscan Tradition, CIOFS Bulletin, 1997, N. 2. A copy is available online
at http://www.ciofs.org/per/1997/lc97en22.htm

18

The history of this seal can be found online at <http://www.bartow-arp-church.org/ARPHistory.html.>

19

Used by kind permission from http://motherrussia.bizland.com, where the carving is available for purchase.

20

In the KJV, there are seven verses where God identifies Himself as first and last: Isa. 41:4, 44:6, 48:12,
Rev. 1:11, 1:17, 2:8, 22:13 which integrates the use of this symbol, a variation of AW, with the Number Seven.
Most modern versions lack the reference in Rev. 1:11 because it is not found in a number of manuscripts preferred by modern biblical critics. This is one of the many examples of the subtle superiority of the KJV (moregenerally, the Majority Text), that becomes clear when the Bible is displayed on the Wheel.
21

Orr 1907, page 31-32, cited by Fuller 1992, page 22.

22

Josipovici 1988, pg 42

23

Sauer 1954, pg 116

24

Sauer 1954, pg 195

25

Tyndale Bible Dictionary, pg 957

26

Scroggie 1953, pg. 53

27

The seven blessings are in verses 1:4, 14:13, 16:15, 19:9, 20:6, 22:7, and 22:14.

28

Inventing the Flat Earth (1991) by Jeffrey Burton Russell, Professor of History, Emeritus University of California Santa Barbara. Russell describes his book as showing “how nineteenth-century anti-Christians invented
and spread the falsehood that educated people in the Middle Ages believed that the earth was flat.” He provides a summary online at http://id-www.ucsb.edu/fscf/library/RUSSELL/FlatEarth.html.
29This explanation is available online at http://www.ucc.org/aboutus/ucclogo.htm

30

The explanation and a color version of the logo is available online from the official LCMS site:
http://www.lcms.org/ca/www/sitelist/schools/logos.html

31

Information on this icon is found on the seminaries website: http://www.stots.edu/

32

Watts 1985, pg 34. The last sentence, after the ellipse is from page 28.

33

Watts 1985, page ix

34

New Bible Dictionary, pg 516

35

The Teacher's Commentary Richards, Larry, and Lawrence O. Richards. Wheaton, Ill.: Victor Books, 1987.

36

Smith 1992,

37

Bibliotheca Sacra Volume 93, Vol. 93, Page 452. Dallas Theological Seminary, 1936

38

I list the correlations on my website: http://www.BibleWheel.com/InnerWheels/Isaiah/Isaiah01.asp

39

Wolf 1985, pg 11

40

Godot 1885, Introduction

406

Endnotes

41

Archer, page vii

42

Quote is cited by the publisher of Lloyd-Jones Commentary on Romans 12, available online at
http://shopping.mlj.org.uk/mljgty/mljcart.nsf/(ProductsByCode)/MLJB.79432
43

Romans: Interpretation, A Bible Commentary for Preaching and Teaching. 1985 John Knox Press, Atlanta,
Georgia, pg 1

44

Webb 1997, pg 37

45

Midrash Yadayim 3:5

46“A Bundle of Myrrh” by Charles Haddon Spurgeon, Delivered on Sunday Morning, February 28th, 1864.
Available free online at http://www.ccel.org/ccel/spurgeon/sermons10.x.html
47

Jamieson, Fausset & Brown 1871, Song 1:1

48

Garrett 2001, pg 353.

49

Schaff, Philip. The Nicene and Post-Nicene Fathers Second Series Vol. VI. Jerome: Letters and SelectWorks. pg 485

50

Matter 1992, Quotes from pgs 6 and 3, respectively.

51

Garret 2001, pg 97

52

Jamieson, Fausset & Brown 1871, Introduction to the Song of Songs

53

Ibid, quotes taken in order from the following pages: 111, 14, 106, 89, 89, 106

54

Garret 2001, pg 352

55

Fee 1999, pgs xv, 6, 7, 49.

56

Clarke 1826, Commentary on Genesis 1:1.

57

Ironside 1909, pg 320

58

Baxter 1960, Vol. 3, pg 203

59

Baxter 1960, Vol. 1, pg 18

60

Jamieson, Fausset, and Brown 1871, in their introduction to the Book of Hebrews.

61

Wiersbe 1992, pg 674. "Since no name is attached to the book, students have been discussing for centuries
who the author is. The earliest traditions point to Paul. Others have suggested Apollos, Luke, Philip the Evangelist, Mark, and even Priscilla and Aquila! The writer is obviously a Jew, since he identifies himself with his
Jewish readers (1:2; 2:1, 3; 3:1; 4:1; etc.). He also identifies himself with Timothy (13:23), which certainly Paul
could do. The closing benediction of grace is typical of Paul (see 2 Thes. 3:17–18). The writer has been in
prison (10:34; 13:19). The matter seems to be settled by 2 Peter 3:15–18, where Peter clearly states that
Paul had written to the same people Peter wrote to, the Jews of the dispersion (1 Peter 1:1; 2 Peter 3:1). Furthermore, Peter calls Paul’s letter Scripture. Now, if Paul wrote an inspired letter to the Jews scattered abroad,and that letter has been lost, then a part of God’s inspired, eternal Word has been destroyed; and this is impossible. The only writing in Scripture that is addressed to Jews and is not credited to another author is Hebrews. Conclusion: Paul must have written Hebrews. Those who argue that the style and vocabulary are
not typical of Paul must bear in mind that writers are free to adapt their style and vocabulary to their readers
and topics."
62

The article is "Probabilities, What are the Chances?" found at www.BibleWheel.com/Wheel/probabilities.asp

63

Lectures on Romans, Luther's Works 25:40

64

The search was for all occurrences of Hebrew Strong's number 1254 (bara) and all cognates of ktidzo represented by Greek Strong's numbers 2936, 2937,2938, and 2939.
65

Seekins 2002. All of Dr. Seekins works are available online at www.livingwordpictures.com

66

http://www.BibleWheel.com/RR/SY_Even.asp. Grossman's article: www.shemayisrael.co.il/parsha/dimension/

67

Munk 1983, page 43

68

Berkhof 1939, pg 129

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

69

The phrase "In Isaac shall thy seed be called" is a "near KeyLink." It is not a KeyLink proper because thephrase occurs in one verse not found on Spoke 1 (Heb 11:18).

70

Ginsburgh 1995, pg 46. His spelling of God as "G-d" follows the Jewish tradition of never writing any complete word that refers to God as a precaution against violating the Third Commandment.

71

Gesenius, pg. 128

72

Walvoord and Zuck 1983, in their entry for Hebrews 3:3

73

Jer 9:24 is quoted in both 1 Cor 1:31 and 2 Cor 10:17, so the quote by itself does not form a KeyLink (defined as a unique link confined to a single Spoke). The true KeyLink is based on the whole passages cited (Jer
9:23ff and 1 Cor 1:26ff), which are the only passages in the Bible to include the words wise, mighty, and glory
in conjunction with the exact quote of Jer 9:24.

74

Bastra 1999, chapter 11. This article is available free online at
http://www.hope.edu/academic/religion/bandstra/RTOT/CH11/CH11_1A.HTM
75

The theme of division is also seen on the First Day, but it is secondary to the primary event of the Creationof Light (Aleph KeyWord Aur, pg 121).
76

Sturtevant 1960, pg 3

77

This teaching is expounded in most discussions of Gimel that I have seen, e.g.: Munk page 79, Ginsburgh
page 66, Haralack page 47. It is very old. It appears in the 6 th century Babylonian Talmud, Shabbat 104a.
78

Munk 1983, pg 39

79

Munk 1983, pg 72.

80

Baxter 1960, Vol. I, 123

81

Baxter 1960, Vol. I, pg 119

82

Scroggie 1953, Vol. I, pg 175

83

Baxter 1960, Vol. I, pg 124

84

Scroggie 1960, Vol. 1 Quote from before the ellipsis from pg 175, after from pg 178

85

Jeremiah 7:23, 11:4, 30:22; Ezek 36:28, though the word “yoke” does not appear in the context of any ofthese verses.

86

The first part is a quote from Isaiah 52:11, which is part of the outburst of joy just before the great revelationof Jesus Christ in Isaiah 53.
87

Baxter 1960, Vol. III, pg 280

88

These are Strong's numbers 2643 and 2644.

89

Halley 1927, page 604

90

Baxter 1960, Vol. VI, pg 135

91

Berkhof 1939, pg 89

92

Augustine, On the Trinity, Book XV, 17:29. The quote continues and gives an explanation of the word 'principally': "And therefore I have added the word principally, because we find that the Holy Spirit proceeds fromthe Son also. But the Father gave Him this too, not as to one already existing, and not yet having it; but whatever He gave to the only-begotten Word, He gave by begetting Him." This touches the theological controversy
called the filioque which divided the Eastern and Western churches. It passes beyond the scope of this book.

93

Berkhof 1939, pg 98.

Munk (1983, pg 78) writes "The d alludes to lD ', pauper, who knocks on doors, begging for alms." Likewise,
Ginsburgh (1995, pg 66) titled his chapter on Dalet "Selflessness" and subtitles it with the Talmudic saying"Dalet has nothing of her own."

9495This is an example of the Five New Testament History Books tracking with the pattern of the Five Books of
the Law. The same thing is discussed on Spoke 5 (pg 196).
96

Baxter 1960, pg 164. Scroggie 1953, Vol. 1, pg 181. Riggins pg 20. All three provide a picture of the camp408

Endnotes

essentially identical to the square version I present.
97

A Testimony of Jesus Christ, A Commentary on Revelation by Tony Garland gives a good example of thecamp in the wilderness as a cross. His book is available online at http://spiritandtruth.org/teaching/Book_of_
Revelation/commentary/htm/040702.htm. Chuck Missler presents the same idea in his book Cosmic Codes:
Hidden Messages from the Edge of Eternity, 1999, Koinonia House, Coeur D'Alene, ID, pg 211.
98

Schaff 1910, Vol. 1, Chapter 12, Section 78

99

His website is <http://www.pauljab.net/temple/>100

Cooper 2001, notes on Ezekiel 40:16

101

Hodgkin 1907, pg 235

102

Strong's Concordance, #4747

103

The Theological Dictionary of the New Testament discusses the "four stoicheia" at great length, noting that
"Outside the NT, as one would expect, the combination means primarily the “four elements.” But the term also
carries the meaning of "basic principles" and many see Paul as using it this way in reference to Torah observance, which the Judaisers sought to foist upon the Christians of Galatia.

104

Ridderbos 1953, pg 162

105

Gen 47:23, Ezek 16:43, Daniel 2:43, 3:25

106

Ghyka 1977, all of chapter vi

107

The Fibonacci sequence appears in the growth patterns in many plants and animals. It is defined by a recursive formula F(n+1) = F(n) + F(n-1) with the first two values given by F(0) = 0 and F(1) = 1. This generates
the sequence that begins 0, 1, 1, 2, 3, 5, 8, 13, 21 ...
108

Schneider 1994, pg 95

109

The search included the variations "well with thee", "well with you", and "well with them."

110

The search string is "well with thee" and *long*, where the two asterisks represents wildcards so the search
returns any form including "long" such as "prolong" and "prolonged."111

The Beatitudes of Matthew 5 contain nine consecutive occurrences of "Blessed are" whereas the parallel
passages in Luke 6 contain only four, less than half. The correlation of Matthew 5 with the themes of Spoke 5
is an example of its chapter sequence following the pattern of the Wheel. This is discussed at length on my
website under the heading "Inner Wheels." http://BibleWheel.com/InnerWheels/Matthew/Intro.asp
112

Many number sequences are defined by geometric forms. For example, the sequence of square numbers
begins 1, 4, 9, 16. It is formed by counting the number of dots in a square arrangement. Pentagonal numbers
are formed the same way, using a pentagon rather than a square.
113

Nebuchadnezzar's words used hadar as a verb, whereas AV Ps 145:5 uses it as a noun. Both are spelt withthe same three Hebrew Letters. The search included all forms of hadar, which are listed under Strong's number 1922 through 1927.
114

Baxter 1960, Vol. I, pg 210

115

Baxter 1960, Vol. VI, pg 164

116

When analyzing Hebrew word pictures, it is very important to distinguish between the use of Vav as aproper consonant and its use for the vowels W ("u" as in "flute") and wO ("o" as in "hole").
117

Online at http://www.hebrew4christians.com/Grammar/Unit_One/Aleph-Bet/Vav/vav.html

118

Baxter 1960, Vol. I, pg 237

119

Hosea is also translated as Hoshea and Oshea. The underlying Hebrew is identical in all three cases.

120

The words variations of harlot or whoredom occur nineteen times in Hosea, whereas never more than threetimes in any other Book of the Minor Prophets.
121

This translation is adapted from the KJV and NIV, the latter gives the proper sense of who the "woman"
was, i.e. Gomer, Hosea's wife (aishah means both woman and wife). Also, the "flagons of wine" of the KJV are
universally recognized as a mistranslation that should be rendered "raison cakes" that were used in pagan

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

rituals. They were a specific sign of the apostasy of Israel.
122

Available online at http://www.victorshepherd.on.ca/Sermons/passion%20of%20God.htm

123

Available online at <http://trowelandsword.org.au/Resources/Meditations/1999/RscM199912art1.htm>

124

Boaz specifically calls Ruth virtuous (cheyl) in Ruth 3:11. This is the word used to describe the woman
praise in the last 22 alphabetically structured verses of Proverbs 31. The same word is used to describe Boazas a "mighty man of wealth (cheyl)" in Ruth 2:1.
125

The phrase esh b'chamoth (fire on the walls of) occurs only in Amos 1:7,10,14 and Jer 49:27.

126

1 Kings 1:2

127

The search was for all occurrences of Strong's #2896 which includes the masculine and the feminine of theadjectival and substantive forms of the root.
128

The story covers all of 1 Samuel 14. The verb ta'am (Strong's #2938) first occurs in verse 14:24. The corresponding noun appears previously in Exo 16:31 and Num 11:8 in the description of the flavor of manna.

129

The word tuv is an alternate pronunciation of tov, and has the same meaning as good.

130

The only difference is that 1 Sam 12:23 includes the definite article "ha" (b'derek hatovah).

131

The other three are the consecutive Books of Habakkuk, Zephaniah, and Haggai.

132

Available online at www.pbc.org/dp/stedman/adventure/0231.html

133

The index of his reviews of all 66 Books is available online www.pbc.org/dp/stedman/adventure/134

In Melchizedek the Yod Suffix is used to form the construct state of melek (king), to form melki (king of)tzedek (righteousness, pg 319).
135

Wisdom of Solomon (Mat 12:42), Solomon in all his glory (Mat 6:29).

136

Munk 1983, pg 138

137

Heb 9:5, Exo 25:22

138

The Hebrew text has Micaiah in Jer 26:18, but most versions translate it as Micah since it certainly refers tothat prophet.
139

A KeyLink is defined as a unique word, set of words, or theme that is restricted entirely to a given Spoke.
But this link is very much like a KeyLink and stands at the head of a host of extremely powerful thematic links
that are unique to Spoke 11, such as the story of Ahab and Naboth which is recorded only in 1 Kings and isinterwoven with the Book of Micah.
140

Most KeyLinks are based on the underlying Greek or Hebrew and are independent of translation. But in thiscase, the phrase "work evil" forms a KeyLink only in the KJV. There are two factors in play here. First, the underlying Hebrew translated as "work" is different in the two verses, and second, each word can be translated
in a variety of ways, such as do, commit, work, etc. The "coincidence" that the KeyLink phrase "work evil" isfound only in 1 King 21 and Micah 2:1 is greatly amplified by the fact that it connects the story of Ahab and
Naboth. This evokes in me a sense of the mysterious work of God in the KJV, as if He had a special hand on
its production, knowing that it was destined to be the dominant worldwide translation of the Bible.
141

Munk 1983, pg 138

142

Hodgkin 1907, pg 77

143

Barker 1999. pg 167. Here he cites Achtemeier's Nahum–Malachi, pg 8.

144

Ironside 1909, pg 257

145

Clarke 1826 Available free online at www.godrules.net/library/clarke/clarkenah1.htm

146

Meirs 1953, pg 306

147This position is suggested by Watts (1987) in his notes on Isaiah 48:1.

148

Barker, K. L. Micah, Nahum, Habakkuk, Zephaniah, New American Commentary Vol. 20, pg 305

149

Barker, K. L. Micah, Nahum, Habakkuk, Zephaniah, New American Commentary Vol. 20, pg 368

150

Ginsburgh 1995, pg 194. Rabbi Ginsburgh explains this as based on the alphanumeric values of the words

410

Endnotes

ahavah (love) and echad (one) which both sum to 13 and so correspond to Mem. These identities are the basis of the reiterative structure of the Shema (Deut 6:4) as discussed on my site under the heading of the Unity
Holograph available here: http://www.BibleWheel.com/GR/GR_Unity.asp.
151

Gemara, Sanhedrin 98b

152

Munk, pg 154

153

This verse is missing in the KJV and all but one Hebrew manuscript, but it is supported in the LXX. There isa very interesting Rabbinic tradition that it is missing because it represents the Nun KeyWord nephalim (fallen
ones of Israel) who are supported by Samek in the following verse. I discuss this more on my site
www.BibleWheel.com/Topics/AV_Psalm145.asp
154

Baxter 1960, Vol. 2, pg 165

155

The entire collection of Charles Horne's Biblical illustrations are available online at
http://associate.com/photos/The-Bible-and-its-Story--1909/
156

The set (priests, polluted) is a KJV KeyLink. The underlying Hebrew translated as "polluted" is tama in 2
Chr and chalal in Zeph. But it is a true KeyLink since the common idea of priests polluting the sanctuary or"house of the Lord" only appears in these two verses. This is confirmed by searching for all occurrences ofpriests and sanctuary or "house of the Lord" in conjunction with either tama or chalal.

157

The actual word used in this verse is the Aramaic lb' s ] (sebal) which is cognate to the Hebrew lb's; (sabal) listed in the KeyWord table.

158

The plural phrase "eyes of the Lord" occurs twenty-two times. There is also one occurrence of "the eye of
the Lord (singular) in Ps 33:18.
159

The first vowel point of nacham is changed to nicham because the piel conjugation is used in Zech 1:17.

160

Ginsburgh 1995, pg 244

161

As often happens, the original word order was lost in translation. The alliteration is seen in the transliterated Hebrew which begins in both cases with conjugations of the KeyWord pey, and reads Piah petach (Hermouth she opens) and Pi pa'arti (My mouth I opened). The word piah is the construct form of pey suffixedwith the Fifth Letter Hey to signify the feminine possessive, her mouth. Likewise, the word pi is the constructform of pey suffixed with Yod to indicate first person possessive, and pa'arti is the first person qal perfectconjugation of pa'ar (open).
162

Here I follow the NKJV and most modern versions and render revach (Strong's # 7305) in its more naturalsense as relief rather than enlargement as it is in the KJV.
163

Halley's Bible Handbook, pg 238

164

Baxter 1960, Vol. 1, pg 259

165

Drewes 1929, pg 67

166

Hodgkin 1907, pg 99

167

The article is available online <http://www.torah.org/features/holydays/holidayinhiding.html>

168

The article is available online at <http://www.tfdixie.com/parshat/tetzaveh/004.htm>

169

The actual word used in Esther 1:18 is bizayon (Strong's #963), from the root bazah (Strong's #959).

170

The third verse is Dan 4:34 which is part of the Alphabetic KeyLink discussed on Spoke 5, pg 193. Notethat marks the end of the Major Prophets just as Esther marks the end of the OT History Books.
171

Ginsburgh 1995, pg 265

172

Munk 1983, pg 189

173

The fact that Job is a parable does not mean that it is not also historic. The historicity of Job would simply
mean that it is an historical parable. The full meaning and import of the book is not touched in any way byquestions concerning its historical status.
174

Maimonides, page 296

175

Information on his books and papers is available at www.RobinCollins.org.

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The Bible Wheel: A Revelation of the Divine Unity of the Holy Bible

176

In the Synoptic Gospels, the distribution of krazw is Mat 11, Mark 12, Luke 4. Since Mark is much smaller,
yet has the highest frequency, the density shows the prominence of this word in his Gospel. The density (hitsper hundred thousand words) is: Mat 46, Mark 79, Luke 15. Mark's density is nearly twice that of Matthew's
and over 5 times that of Luke's.
177

Earle 1970, pg 9

178

Munk1983, pg 197

179

Lange (Leben Jesu, I. 258), cited by Philip Schaff in his History of the Christian Church, Section 82.

180

Geldenhuys 1979, pg 44.

181

Lockyer 1988, pg 256

182

Schaff , Section 82.7.

183

AV Psalm 112 has three alphabetic clauses each in the last two verses, see pg 109.

184

Yesh is used in the following Eccl 1:10, 2:13, 2:21, 4:8, 4:9, 5:13, 6:1, 6:11, 7:15, 8:6, 8:14, 9:4, 10:5

185

Pink 1921, Available online at http://www.ccel.org/ccel/pink/gospels.html

186

Wuest 1954, pg 232

187

Origen, The Principles 3.2 in The Ante-Nicene Fathers Vol. 4

188

Tertullian, On the Apparel of Women 1.3 in The Ante-Nicene Fathers Vol. 4

189

Garret 2001, pg 201

190

Kistemaker, Simon J. The Canon Of The New Testament, Journal of the Evangelical Theological Society
Volume 20:1 Winter, 1977
191

The historical event of the Ascension is not recorded in Matthew or John, but they do record allusions to it,such as John 6:62 "What and if ye shall see the Son of man ascend up where he was before?".
192

Birnbaum 1979, pg 663

193

The image is available online at http://www2.csbsju.edu/museum/beuron/holycard5.html.

194

The entry for Golgotha in Thayer's Greek-English Lexicon of the New Testament lists all three words

Golgoqa, atlglg and tlglg. The Hebrew translation of the New Testament published by the Society for Distributing the Holy Scriptures to the Jews uses the Aramaic atlglg (Gulgoltha) to render the Greek Golgotha.
195

Ante-Nicene Fathers Vol.I, Book III.XI, pg 428

196

Schaff, P. 1997. The Nicene and Post-Nicene Fathers Second Series Vol. VI. Letters of Jerome LIII.

197

Gray 1990, pgs 60, 61

198

These images are easily found online by doing an image search for "Angelico Ezekiel."

199

Gray 1990, pg 59

200

The Hebrew reads "Hinney HaEhven hazoth tihyey." This can be translated either as "Behold the stone, thisshall be" or "Behold, this stone shall be." Both have the same meaning. The first is the most literal translation,
but the second is more euphonic in English and so most translators, including the KJV, render it that way. I
translated it in the more literal sense to avoid obscuring the phrase Hinney HaEhven that forms the unique link
to Zechariah 3:9.

201

Available online: http://www.apocalyptic-theories.com/theories/bede/bedeii11.html

202

Available online at http://www.studylight.org/com/bcc/view.cgi?book=zec&chapter=004. Coffman cites thequotes as Merrill F. Unger, Zechariah (Grand Rapids, Michigan: Zondervan Publishing House, 1963), p. 74,
and Clinton R. Gill, Minor Prophets (Joplin, Missouri: College Press, 1971), p. 284.
203

HaRoshah is an adjective that modifies the feminine noun Ehven (Stone). The Hey at the end is the feminine suffix needed so it would agree with the feminine noun Ehven. The first Hey is the definite article.
204

Image online at www.ourfatherlutheran.net/biblehomelands/via%20dolorosa/wayofcross7%20/cross7pic.htm

205

Gray 1990, pg 58412