Welcome to the seventh installment of my blog about biblical gematria, the Merkabah and the birth of the Alephbet. Today I want to discuss the gematria of the Holy Name (HaShem) and why it was such a unifying monotheistic engine in ancient times, as well as asking “Where does the holy name come from?” And “What do the letters Yod Heh Vav Heh actually stand for?”
[As usual I’m using biblical gematria values which may be different from what you are used to. Please see my first blog post if you haven’t used biblical gematria before.]
At first glance there doesn’t appear to be much to the name. It’s only 4 letters long, has a value of 26, and it first appears in verse 2:4 of Genesis. It’s when we start to consider the significance of the name to the Wheel of the Chariot that things get interesting…
By using the letters of the name as an acronym, the wheel can be divided into 4 sections;
Yod for the inner paths
Heh for the sanctuary
Vav for the paths of the circumference
Heh for the remaining palaces.
This gives us a grand total of 1,012 for all the letters. When all the numbers of the middle column (282 without using gates) are removed from the total number of 1012 for the entire wheel this leaves 730 and also splits the wheel into two sections. 730 /2 = 365 days. Those of you who read my last blog may realize that עזרה “The Court” of the Temple of Solomon has a value of 282, and עזרה “The Court” 282 minus the היכל “Heichal” 65 = 217, so we can see a correspondence between the Palaces and the Temple appearing here, and to go a little further in their direction we might draw your attention to these calculations;
Y 309 + H 217 + H 15 = 541.
So YHH 541 – V 471 (the circumference) = 70,
similar to the way the Temple 147 minus the Hall 77 is 70,
and of course 217 / 70 = 3.1.
With the wheel of the Chariot we find the number 31 for אל as the basis for everything, but the Holy Name stands for literally everything in the Heavens and the Earth; it is God and all creation unified in four interlocking parts of the cosmos.
The 3 gates which make up the top triangle of the wheel have a sum total of 31;
11 + 11 + 9 = 31.
And when we add together ALL of the gates of the wheel for all the letters of the paths we find the sum is 3108 which is 777 * 4.
So where are we going with this? Well the ancients must have been astonished to learn that this beautiful arrangement of numbers on the wheel bears a relationship with (יהוה אלהים (112 because 1012 / 4 = 253 and 253 + 112 = 365 (days in a year). Not only that but the number 253 is on the wheel. Collect the letters from all four paths and palaces connecting to the Palace of the Aleph on the right hand side of the wheel:
1 Palace of the Aleph
9 Path of Teth + 1 the other Aleph = 10
6 The Vav + 2 the Palace of Beth = 8
20 The Kaph + 4 the Palace of Daleth = 24
10 The Yod + 200 the Palace of Resh = 210
1 + 10 + 8 + 24 + 210 = 253.
And this was surely noticed by Ezekiel:
Ezekiel 1:10: ֩אל־הימין֩ אריה֩ ופני֩ אדם֩ פני֩ פניהם֩ ודמות לארבעתן֩ופני־נשר֩לארבעתן֩מהשמאול֩ופני־שור֩ לארבעתם ―And the likeness of their faces, the face of a man and the face of a lion on the right side [of the word] to them four and had the face of an ox to the left [of the word] to them four and had the face of an eagle to them four.
Gates of the Seven Palaces
Man = אדם = 45 = the gate of Mem.
Lion = אַרְיֵ֤ה = 216 on the right side of the word = אַרְיֵ֤ = 211 (gate of the path of Yod).
Ox = שׁ֥וֹר = 209 on the left side of the word = וֹר = 206 (gate of the path with four letters; (שתצק) Shin, Tav, Tsade & Qoph).
Eagle = נֶ֖שֶׁר = 253.
Therefore:
Man = Path of Mem
Lion = Path of Yod
Ox = Fourfold (שתצק) Paths
Eagle = Palace of Aleph
Mem (40) Yod (10) Shin (3) Tav (4) Tsade (90) Qoph (100) Aleph (1) = 248
which is numerically identical with the value of Abraham (248) and is 31 x 8. It is as Rabbi Shimon ben Lakish once said: “The patriarchs they themselves were the Divine Chariot!“
The Wheel of the Chariot occupied a time in ancient history where monotheism was just emerging, and as a stepping stone from paganism to pure monotheism was the idea of YHVH as a unifying umbrella. Therefore, though we haven’t discussed it in any detail yet, there are quite a few pagan remnants left on the wheel and if we look closely we can see the names of Asherah, Elat and Hadad spelled out there, under the domain of YHVH in every quarter.
Yhvh (26) + AShRH (209) + 777 = YHVH (1012).
Yhvh + AShRH = 26 + 209 = 235. [235 is the exact number of synodic months in 19 solar years (according to the metonic calendar.]
235 + 777 = 1012 (YHVH).
Elohim is the plural form of El and it is usually thought to refer to the supreme God but on at least one occasion in the Tanakh it is also used to refer to ‘the dead’ (1 Samuel 28:13). It has meanings ranging from “gods” in a general sense to specific gods, or (most frequently) to YHVH but also to demons, angels, kings and prophets. However, while the word has an obvious pantheistic heritage – the associated polytheism was slowly dropped in Judaism and the narrative relationships between the El and his family were either ignored or recast into the domain of the family completely by Greco-Christian cults. It came to mean simply ‘God’ – whatever the original writers of the Torah may have originally intended by its use.
In the Levantine pantheon, El fathered the Gods Hadad, Yam and Mot and their sister the Goddess Anat. El was married to the Goddess Asherah/Elat and in that pantheon the sons of El are called the Elohim. Hadad was the god of rain, storms and fertility; Mot was the God of Death; and Yam was the God of the sea while Anat was Queen of Heaven and a violent War Goddess. In the Baal cycle, Hadad complains to Asherah that he doesn‘t have a Palace of his own like other Gods and has to live in the same dwelling as her and El. Eventually El reluctantly allows Hadad his own house. The ideographic representation of this is found on the Chariot Wheel by the bottom 3 palaces that spell out the name: הדד, and this gives us a clue to the great age and antiquity of the Chariot Wheel because Ugarit was destroyed in 1050 BCE.
I hope you’ve enjoyed this installment of my blog. If you’d like to request a topic for the next post then please feel free to drop me a line by using the comment box below. Thank you and stayed tuned for more numerical honey.
Welcome to the fourth installment of my blog about gematria, the Merkabah and the birth of the alephbet, and a happy Hanukkah to you all.
Yesterday I gave you the Genesis alphabetic acrostic to contemplate, but today I’m going to attempt a brief potted commentary on it, although its really something I feel should be expounded upon by a more learned soul than myself. I’m not going to throw open all the gematria of the first two chapters of Genesis for you, because that would deprive you from the fun of finding out new things about the Torah for yourself, but I will point out the most interesting or pertinent information as I can.
What the presence of the acrostic means is that we have far more information about the qualities of the letters and their attributions to the Seven Palaces. It functions as verification of the great antiquity of Genesis, given that the Shin and Tav are placed in their earliest order and not at the back of the alephbet. The acrostic also means that we have a lot more information about these two chapters of Genesis herself. For example, when on the path of Cheth, said Elohim :
Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.
~ we already know that the fish of the sea and the birds of the sky were created with the Vav, and that the cattle and creeping things were created with the Zayin; so with the Cheth ruling at the head we have the word חזו meaning vision or appearance.
The verses of Genesis, and indeed all the Torah were first publicly numbered (as we find them today) by Robert Estienne (Robert Stephanus) in 1571, but the move was not without criticism at the time from traditionalists. The manuscripts that he worked from did not contain the chapter and verse divisions in a numbered form.
The progression through the alephbet in Genesis starts with a Beth (2) for the Seventh Palace (at the top) rather than an Aleph, though Aleph (1) is the smaller number. There are also two Alephs for the two Palaces directly to the left and right of the Beth, as if Beth had been split into two, like a new shoot, to form the Palaces of the Alephs; of Day and of Night. Beth is also the letter that begins the Book of Genesis with the word בראשית, which has the value of 220 [and 220/7 gives a pi approximation].
The Seven Palaces with Gate correspondences.
Kabbalah supports the idea that the Beth begins the acrostic with the Aleph coming afterwards. Note the the Aleph is called twice:
The Creator told her, “Aleph, Aleph, although the world was created with the letter Bet, you will be the head of all the letters, for there is no unification in Me, except in you. In you will all calculations begin, all the works of the people of the world, and the whole unification is only in the letter Aleph.” ~ Sepher Ha Zohar.
The letter Beth means “house” or palace and it was where Elohim was thought to dwell in the thick darkness of the watery expanse that the ancients believed surrounded the earth. It is from this Seventh Palace that he began his work to create the Heavens (or the Sky) and the Earth with his sacred signs.
If you’re exploring the gematria of Genesis it’s worth noting that gematria calculations are generally intended to come to fruition over several subsequent verses, so if you can’t determine what text is telling you in that verse, see if the values are carried over to the next verse. For instance:
[Genesis 1:2-3] פְּנֵ֣י תְה֑וֹם – וְחֹ֖שֶׁךְ + אֽוֹר : the face of the deep – and darkness + light = 365
[Genesis 1:4] הָא֖וֹר + הַחֹֽשֶׁךְ : the light + the darkness = 248
365 + 248 = 613.
The Talmud tells us that there are 613 commandments in the Torah; 248 Positive Commandments (do’s) and 365 Negative Commandments (do not’s), however there is disagreement on whether 613 is the right number since the matter rests on gematria that would, if calculated with biblical gematria rather than Standard, result in the value 217, but on the other hand it may simply be that the use of Standard Gematria rather than Biblical Gematria is the norm in the Talmud. I cannot explain what 613 has to do with the Palaces of the Aleph or the Day and Night, so answers on a postcard please…
If I were to mnemonic the letters via the descriptions from Genesis they’d probably resemble something like this:
Beth ~ Gods house, everything in Heaven and Earth.
Aleph ~ Light/ Day and Night.
Gimel ~ Sky / Heaven.
Shin ~ Fire / Dryness / Heat.
Daleth ~ Doors into and out of the world.
Tav ~ the Measurement of Solar and Lunar Time.
Heh ~ Stars and Starlight.
Vav ~ Birds, Fish and Sea Monsters.
Zayin ~ Cattle and Insects.
Cheth ~ Sight, Vision, Appearance, Prophesy, Man.
Teth ~ Food.
Yod ~ Rest and Contemplation.
Kaph ~ Mist, Rain, Desire.
Lamed ~ The breath of Life, Ruach.
Mem ~ Pregnancy.
Nun ~ Life, but also Death for all living things under the Sun.
Samekh ~ the great River.
Ayin ~ Temptation.
Peh ~ Mating.
Tsade ~ Childbirth, because Eve is regarded as the first birth according to Kabbalah.
Qoph ~ Moon / Eve / female.
Resh ~ Sun / Adam / male.
The letter Daleth needs a little further explanation; as it is assigned to two Palaces, but only one of them – the one to the left – is being discussed in her verses. This Palace represents the door through which all things enter into the world from heaven. It’s twin on the right side is the door through which all things exit the world and enter heaven. In these verses, though they seem to be about the creation of trees and vegetation in the world, the take away is that it is the first time God has caused anything to live upon the earth and so it is the first time one of these doors are used.
A note to say about Teth. Because these verses begin with the word “behold” הִנֵּה֩, which is a word that indicates there is gematria to follow, we must total the gifts that Elohim has given to man.
One more matter of note is the origin of the letter Tsade. This has long been an open question to attract a great deal of debate so I feel quite free to offer the unusual but logical suggestion here that the letter Tsade may have started off life as an image of an ancient vaginal specula.
I hope you’ve enjoyed this installment as you navigate your way through the gematria of the Torah. Tomorrow I’ll be discussing the relationship of the tabernacle and first temple to the Seven Palaces, and on Thursday this will be followed by a discussion about the implications for the long planned for Third Temple. So stay tuned for more numerical liquid gold.
[Originally published DEC 4, 2018, 9:39 PM
https://blogs.timesofisrael.com/more-about-the-genesis-alphabetic-acrostic/]
Yesterday I called the biblical art of gematria ‘sophisticated’, and today I’d like to elaborate a little upon that theme.
You’ll all be familiar with the concept of written grammar, but have you ever paid mind to numerical grammar? It is by convention to numerical grammar that we structure our mathematical calculations the way that we do. For instance, understanding the sum [ 220 / 7 = 31.428571r ] requires us to know which elements of the sum are arranged where and for what reason. And before we do any calculation we also need to be familiar with the signs for math functions (like +, -, *, /, $, %, !) . Therefore, because we require knowledge of the conventions, we need some degree of formal education in order to do math, and the same is true for biblical gematria. There are numerical conventions for biblical gematria; it has a type of numerical grammar.
A student who is learning biblical gematria needs to develop an eye for the text they are working with. They should try to see the cues, the math functions, the indicators, the logic of the calculation, the results, and finally ~ the sum in context with the other gematria calculations in the text.
Most indicators have a logical relationship with their mathematical function, for instance:“et” = add, “not” = disregard, “on the head” = the first syllable of a word, “bruise” = put two words together, “the heel” = the end syllable of a word. So we’re going to be taking you on a bit of a whirlwind tour around the Torah, to alight on some of the common conventions of biblical gematria. As promised, today we’re going to look at an unusual bit of gematria in the story of Ephraim and Manasseh; Genesis 48:14.
This calculation has something of the feel of a cryptic crossword clue about it. When we read it we should be looking for logical relationships between the words in the sentence:
וישלח ישראל את־ימינו וישת על־ראש אפרים והוא הצעיר ואת־שמאלו על־ראש מנשה שכל את־ידיו כי מנשה הבכור
“But Israel stretched out his right hand and laid it on the head of Ephraim, who was the younger, and his left hand on Manasseh’s head, crossing his hands, although Manasseh was the firstborn.”
The value of the names are exactly the same, until just ‘the head’ of the names are considered;
Israel is touching both Ephraim and Manasseh which indicates the sum of the three names are to be added, but the text specifies that he is only touching them עַל רֹ֤אש “on the head” which by convention means we should add ‘the head’ or first parts from each name, therefore we take the Peh and Aleph from Ephraim and the Mem from Manasseh:
And now we may ask ourselves “Why is the number of days in a year relevant to the story of Manasseh and Ephraim?” Much of the gematria in Genesis concerns the Solar and Lunar cycles, and we see the number 365 appearing many times in Genesis as the text discusses the cycles of the solar year. It’s first seen in Genesis 1:2-3;
365 = פְּנֵ֣י תְה֑וֹם – וְחֹ֖שֶׁךְ + אֽוֹר “The Face of the Deep” – “and darkness” + “light” = 365
We see 365 again in Genesis 3:3;
ומפרי העץ אשר בתוך ־ הגן
“And the fruit of the tree which in the middle of the garden.
[In my experience of the calculating art, typically the use of the words such as בְּתוֹךְ ‘middle’ or ‘’between’ denotes the function of division by 2 of the following noun, which in this case is הגן ‘garden’ 58. Therefore: 58 / 2 = 29 and when we add this to ומפרי ‘and the fruit’ 336 results in 365 (days in a year).]
365 is central to the story of Jacob and Esau [Genesis 25:27];
עֵשָׂ֗ו + צַ֖יִד + יַעֲקֹב֙
Esau 79 + hunter 104 + Jacob 182 = 365
This story in particular has strong typological similarities to the 3rd millennium BCE Sumerian text The Debate between Winter and Summer.
365 is a significant number to the Seven Palaces. When the sum of the middle column is calculated (282 if we do not use gates) and then removed from the total number (1012 for the entire wheel) this leaves 730 and also splits the wheel into two sections.
730 = 365 days + 365 nights.
When the letters Yod and Ayin are doubled on their paths we find the total sum from the Palace of the Aleph to the Palace of the Daleth is 365;
Aleph (1) + (Yod x 2 (20)) + Resh (200) + (Ayin x 2 (140) + Daleth (4) = 365.
And we also find the same calculation with the opposite diagonal;
Aleph (1) + (Lamed x 2 (60)) + Resh (200) + (Nun x 2 (100) + Daleth (4) = 365.
Lastly, the Talmud Yerushalmi Tractate Rosh Hashanah 2:5 says:
”The Holy One blessed be He created 365 windows that the world might use them: 182 in the east, and 182 in the west and one in the center of the firmament from which it came forth at the beginning of the Creation.”
That’s it for today. Continuing on tomorrow I’ll be discussing how the ancients thought about light, as well looking into the story of the expulsion of Adam and Eve from the Garden of Eden. So stay tuned for more numerical honey.
Welcome to my blog. With this blog I’ve elected to speak upon Biblical Gematria, the Merkabah, and the birth of the alephbet. If you have any questions or comments, please feel free to express them in the comments section below.
“If I were asked to characterize the gematria of the Torah, I would call it a sophisticated, frequent, secret and very clever art form that is interwoven with the plain text.”
There is a great deal of gematria in the texts of the Tanakh. There is more than any one scholar could investigate in a lifetime of study.
The gematria of Genesis appears concerned with the planets and of those things spoken of in 1:14. The story of Adam and Eve is much clarified by the gematria; enabling us to see that the fruit of the Tree of Knowledge was light. The gematria of 1 Kings concerns the conformations of the Temple and how they are harmonized with the Seven Palaces. Ezekiel is also much concerned with the Temple and the Seven Palaces with his gematria, but he also has a bit of a dig at the ruler of Tyre… pulling his whiskers. Job… that’s a pure joy in terms of gematria; a real work of art both behind the scenes numerically as well as in plain composition.
Biblical gematria was a sophisticated practice that knew formal and informal conventions. For instance, it is convention with some authors to signal the presence of gematria with a cue word like “Behold!”. And since biblical gematria existed at a time before the Greeks or anyone else had thought to standardize mathematical notation, words stood in to do the job instead. Touching something could signify addition (+), but eating from something is usually a sign of subtraction (-). To magnify something is to multiply it by 10, but to get between two things expressed division by two.
Traditionally, biblical gematria has been something of a secret. The same number set that appears on the Seven Palaces, is also the same one used in biblical gematria, and therefore it’s likely that the secrecy surrounding the Merkabah also wrapped around its gematria.
The Seven Palaces
Secrecy is also the reason why gematria is something of a lost art.
On its own, the word (any word) stands in a void of isolation; bearing no relationship to other actors. It is simply a word and a number. Most of the time there is no intrinsic relationship between words that share a common number, other than what you would expect through randomness and chance. Happily, since ancient gematria was focused on presenting and preserving mathematics and not on numerology this poses us no issues at all.
All the number values for Biblical Gematria are the same as Standard Gematria except that the letter shin is counted as 3 (not 300), and the letter tav is counted as 4 (not 400). The finals are counted with their small values (i.e. ץ = 90, not 900). I’ve encoded a gematria calculator for convenience which is available at shematria.com, but if you’re using a pen and paper, then the number values for biblical gematria are these;
To really understand how clever the art of biblical gematria is, we need to view a few examples firsthand. So let’s start at the very beginning with Genesis 1:1;
בראשית ברא אלהים את השמים ואת הארץ
“In the beginning (220) created (203) Elohim (86) ath (+) The Heavens (98) vath (and +) The Earth (296).”
et and v’et are excluded from this calculation because et almost always signifies addition. The word bra is a verb and not of consequence to the calculations except to signify addition.
220 + 86 + 98 + 296 = 700.
יָמִ֖ים is the word for ‘days’ (100).
700 = 100 x 7 = The Seven Days of Creation. But perhaps the 700 is also representative of the Seven Palaces themselves? These palaces were considered to be the abode of God; each part under the governance of a letter of the alphabet, and each letter representing a quality of the heavenly and earthly life.
More instances of 700 that appear in the Tanakh are;
Abraham (248) + Isaac (208) + Israel (244) = 700.
Exodus 25:10-11 is as follows:אֲר֖וֹן = Ark = from ‘אָרָה’ meaning ‘to pick’ [fruit] or ‘to gather’ [myrrh].
עֲצֵ֣י = wood 170
שִׁטִּ֑ים = acacia 62
זָהָ֣ב = Gold 14
טָה֔וֹר = Pure 220.
According to the text, the ‘pure gold’ is overlaid both inside and outside the Ark, therefore we use the sum for ‘pure gold’ twice: Wood 170 + Acacia 62 + (Pure 220 x 2) + (Gold 14 x 2) = 700. Perhaps you know of more instances of 700? Why not drop me a line and let me know. If you’d like some homework, why not find out why 217 was a significant number to the ancients?
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Thank you for reading my first blog post with the Times of Israel. In my next blog post I’m going to be looking at a text that that does something very usual with the gematria when someone crosses his arms, so stay tuned for numerical honey.
One of the consequences of studying the gematria of the bible is that I look at this and instantly count the proper value of 14 for the hebrew word for ‘man’. AISh ~ Aleph = 1, Yod = 10 and Shin = 3.
One of the other consequences of studying the gematria of the bible is that the number of a word is of very little consequence to me, unless it is used in a deliberate biblical calculation somewhere in the Torah, or in subsequent Jewish writings.
On its own, the word (any word) stands in a void of isolation; bearing no relationship to other actors. It is simply a word and a number. Most of the time there is no intrinsic relationship between words that share a common number. When chance coincidences occur, the whimsy of these things can delight me when I see the role that chance and randomness play in our imaginations. But I don’t take it as a serious method of biblical analysis. It’s not “the Sod”. For instance this;
יאש Meaning: to desist, i. e. (figuratively) to despond. Usage: (cause to) despair, one that is desperate, be no hope.
…this word ‘IASh’ also has a gematria value of 14, but are we to take the rather gloomy prophecy from this that man is a hopeless case because the number of the word man shares its digits with that of IASh? Come on… it really is utter nonsense, isn’t it? At best it’s a form of imaginative numerical doodling that can randomly stimulate creative ideas. You can do the same thing watching clouds though.
So if you want to study the hebrew language, why not take a look at their words in context? The first incidence of AiSh in the Torah, that is without other prefix and suffix letters, occurs in Genesis 2:24:
על כן יעזב איש את אביו ואת אמו ודבק באשתו והיו לבשר אחד׃
It says “There-after will leave a man (+) his father and (+) his mother and join in his wife, and become to flesh one.”
Go and study the interlinear text for a while and come back to this.
If we consider the logic of the relationships of the actors to one another; clearly the sum of the man must be subtracted from the sum of his mother and his father, but his sum is joined to that of his wife.
My working hypothesis is that the text is disclosing the calculation of an intercalary 13th month. To keep a 12-month lunar year in pace with the solar year, an intercalary 13th month would have to be added on seven occasions during the nineteen-year period (235 = 19 × 12 + 7). When Meton introduced the cycle around 432 BC, it was already known by Babylonian astronomers.
Gematria Numbers:
AiSh : Man = 14
BaShThv : In his wife = 16
AiSh BaShThv : Man in his wife = 30
Abiv : His Father = 19 (years)
Amv : His Mother = 47 (47 x 5 = 235)
LbShr : to flesh = 235 (a period of 19 years is almost exactly equal to 235 synodic months and, rounded to full days, counts 6,940 days. The difference between the two periods (of 19 years and 235 synodic months) is only a few hours, depending on the definition of the year. 19 × 12 + 7 = 235. )
Achd : One = 13 (an intercalary 13th month)
LbShr Achd : One Flesh = 248 (8 x 31).
The Calculations:
Abiv – AiSh = 3 : His Father – Man = 3
Amv – AiSh = 33 : His Mother – Man = 33
3 + 33 + BaShThv 16 = 52 (weeks in a year)
3 + 33 + BaShThv 16 + Aish 14 = 66
One Flesh 248 – His mother 47 – His Father 19 = 182 (half a year/ winter/summer).
In verse 25 it says the man and his wife were naked עֲרוּמִּ֔ים (366) and not ashamed (18). There are 366 days in an intercalary year. 366 is the sum of the ‘man’ and ‘in his wife’ in 2:24, when added to the remaining from the man being subtracted separately for his mother and his father + the letters Resh (200) and Qoph (100). However, the bible uses the word HaAdam instead of AiSh ‘man’ in verse 25, which gives וְאִשְׁתּ֑וֹ + הָֽאָדָ֖ם = 70 : The Adam and his woman = 70.
In the tarot, the letter Resh is attributed to ‘The Sun’ and the Qoph is attributed to ‘The Moon’. The letters of Qoph and Resh are also attributed to these particular verses (2:24-25) of Genesis:
If Adam and Eve were personifications of the Sun and Moon, it would go a long way to explain the genealogy of Jacob and Esau (who personify the Summer and the Winter) later on in the Book of Genesis. Were it not for tradition that insists upon treating these biblical characters first and foremost as human beings, the idea that seasons are descended from an impressive lineage like the Sun and the Moon, is far easier to swallow than the idea that the seasons came from human beings.
In case you haven’t heard yet; you can now use the Shematria biblical calculator to help you explore the bible with gematria! Shematria is coded using the original paleo-hebrew sourced gematria that the bible was originally written in. So make sure that you bookmark that for future reference.
Please consider donating to the app, so that I can continue to update it with features like a Greek database, or opening up a users only area. Thank you.
“… a cipher involving higher mathematics, and a knowledge of the Hebrew, Greek and Arabic Qabalahs as well as the True Lost Word of the Freemason, is yet veiled within the casual silk-stuff of ordinary English words…” – Aleister Crowley.
Now that the Shematria app is working and has the Book of the Law available to browse through and calculate verse by verse, it’s much easier to analyse the various puzzles in the book. Check out this latest find! It’s all calculated with the gematria of the Merkabah (of course). Find out more hereor read Aleister Crowley’s Secret Temple ($7.77) for more information…
Simply type “Book of the Law” or “Liber Al vel Legis” and the chapter and verse you’d like to study. Or if you’d like to study the bible to compare just enter the name of the book + chapter + verse. There are some very neat parallels between Liber Al vel Legis and Genesis. See how many you can spot!
