Intelligent Design - The Periodic Bible

Preface

In 1834 were born Dmitri Ivanovich Mendeleev (February 8, 1834 - February 2, 1907). Some months later, Frederick William Grant (July 25, 1834 - July 25, 1902). Each made a significant contribution in their respective disciplines, one to science and the other to theology. Each produced a chart which methodically arranges elements of their respective fields.

In 1869, Mendeleev published his discovery of the Periodic Table of the Elements. It was a discovery. Had it been and invention, had he not invented it, someone later may have, but had he not published it, someone certainly would have soon discovered it. His table organizes the chemical elements by numerical properties, i. e., atomic numbers, periods, groups, etc.

Some years later, Grant began publishing “The Numerical Bible” where he arranges the Books of the Bible into five divisions, each of which again divides into five divisions. Grant arranged these into a chart “The Periodic Bible” or, if you prefer, “The Periodic Table of the Books of the Bible” which has five rows and five columns. Indeed he did not so name his chart, notwithstanding, that is what it is. His chart organized the Biblical elements by numerical definitions, i. e., the numbers one through seven (or, one through five, if you will, since no book of Scripture goes beyond a fifth though the outlines in the books do) according to the numerical symbolism of each.

Contents

Introduction

1. The Periodic Table of the Elements.

Chart: The Periodic Table of the Elements

Illustration: Oganesson

Correspondence between the Periodic Table and Oganesson Explained.

2. The Periodic Table of the Books of the Bible.

The Key of David

The Pentateuch

The Five Pentateuchs and Their Correspondence with the Pentateuch

1. The Law

2. The Covenant History

3. The Prophets

4. The Poetry-Wisdom Books

5. The New Testament

The Families, or Groups of the Periodic Bible

Illustration: The Periodic Bible

3. The Numbers Defined.

4. The Rows: The Pentateuchs - the periods.

The Genesis Period

The Exodus Period.

The Leviticus Period.

The Numbers Period.

The Deuteronomy Period.

The Pauline Epistles.

Part I: Its Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

Part II: Its Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

5. The Columns: The Groups of the Periodic Bible.

The Genesis Group.

The Exodus Group.

The Leviticus Group.

The Minor Prophets.

The Numbers Group.

The Deuteronomy Group.

Acknowledgments

A note on he internal numerical structure of each of the Bible books.

Possilble correspondances of the elements, Carbon, Nitrogen.

Introduction

My first exposure to the significance of numerical definitions came from my junior high Sunday school teacher, whose name I cannot recall, at Bethany Baptist Church in West Covina, circa 1964. After the Sunday school class was over, we stood in the hall and he talked with me about there being a significant meaning of every part of Scripture according to the meaning of numbers. The thought at the time intrigued me, but I could not see any such significance in the Bible. Some years later, I had driven my mother to a Bible book store, and while she was shopping, I was passing the time by browsing the titles of the books on the shelves. My eyes lighted on “The Numerical Structure of Scripture” by F. W. Grant. Recalling the conversation with my Sunday school teacher, I wondered if this book covered the topic. So I bought and read the book. The material was clearly over my head and Grant’s style and vocabulary difficult. Some of his sentences run more than one paragraph. What captured my attention, however, was how Grant defined the numbers and how those definitions applied to the books of Scripture as well as to the outlines within the books. I shared the subject with members of my family and members of my Church. When most would get nothing out of the book, I questioned my own understanding of it and would re-read to see if I was seeing something that was not there, and discovered the value of re-reading. And with each re-read, my understanding of the numbers became clearer and the subject more convincing and my conviction that the numerical structure of Scripture is Divine in origin became firmly established in my mind.

The style of Grant’s writing makes his work practically inaccessible to the average modern reader, such as myself. Without an initial interest in, or belief in the truth of the subject to begin with, it is not likely that one would work through Grant’s literary style. My own interest was that I was looking for the meaning of the numbers themselves, which enabled me to take something from it upon my first reading. For example, our expression “it takes two to tango” involves the idea of help, support. And so it is in Scripture.

In nearly 40 years of learning and sharing the subject with others, I have found more persons within my immediate family than outside of it, who have realized the significance of Grant’s work. Even to grasp what the numerical structure of Scripture is, does not come merely with one or two careful readings of his introductory book “The Numerical Structure of Scripture.”

Chapter 1. The Periodic Table of the Elements.

In 1869, Dmitri Mendeleyev published his discovery of the periodic table. His information was drawn only from chemistry and careful measurement of atomic weights which without the aid of knowledge of atomic numbers, atomic structure or electronic configuration. The discovery of the electron was not for nearly 30 years later, and the discovery of the nucleus another ten years after that. His table predicted the discovery of elements by leaving room for them in his chart. He went on to describe at least three of these all of which were discovered soon after its publication. This is analogous to a blind man working a jigsaw puzzle with a lot of missing pieces and be able to describe in clear detail what some of the missing pieces looked like. When the three elements were discovered, it ratified his table. When atomic structure and electronic configuration were discovered, they explained and refined the Periodic Table.

The interested reader is referred to Isaac Asimov’s clear and interesting books “The Search for the Elements,” “The Noble Gasses,” “Atom,” and “The Neutrino Ghost Particle of the Atom,” etc.

The Periodic Table of the Elements takes its form from the electronic configuration of the shells and subshells. Beginning with one, electrons are added incrementally to the shells in a definite order with the increase of atomic number. The atomic number of an element is same as the number of protons in its nucleus.

The Electron.

The electron is the particle which carries the basic unit of negative electric charge. The Proton has the basic unit of positive electric charge and is the exact compliment of the electron’s negative charge. In an electrically neutral atom there are an equal number of electrons and protons.

The Orbitals

Each orbital has a maximum capacity for two electrons.

The Subshells.

The subshells are comprised of orbitals. There are four subshells and these are designated as: s (sharp), p (principle), d (diffuse), and f (fine). These subshells correspond with the s, p, d, and f blocks in the Periodic Table.

The s subshells have a single orbital, two electrons.

The p subshells have three orbitals, six electrons.

The d subshelsl have five orbitals, ten electrons.

The f subshells have seven orbitals, fourteen electrons.

Thus, successively, the subshells, begin with one orbital and count by twos by odd numbers: 1, 3, 5, 7. The number of electrons is just the doubling of these, or counting by fours beginning at two: 2, 6, 10, 14. These correspond to the columns of the s, p, d, and f blocks on the Periodic Table.

The Shells.

The shells, or energy levels, are comprised of subshells. The capacity of electrons in each shell is the sum of the capacity of its subshells:

Shell Structure.

Shell Energy Subshells Number of

Level Electrons

k 1 s 2

l 2 s, p 8

m 3 s, p, d 18

n 4 s, p, d, f 32

o 5 s, p, d, f 32

p 6 s, p, d 18

q 7 s, p 8

Subshell Notation.

The number of its energy level is prefixed to each subshell to indicate the position of each:

Energy Electronic Positions

Level, Shell Subshells (Sharp) (Principle) (Diffuse) (Fine)

1, k 1s, 1s1 1s2

2, l 2s, 2p 2s1 2s2 2p1 - 2p6

3, m 3s, 3p, 3d 3s1 3s2 3p1 - 3p6 3d1 - 3d10

4, n 4s, 4p, 4d, 4f 4s1 4s2 4p1 - 4p6 4d1 - 4d10 5f1 - 5f14

5, o 5s, 5p, 5d, 5f 5s1 5s2 5p1 - 5p6 5d1 - 5d10 6f1 - 6f14

6, p 6s, 6p, 6d 6s1 6s2 6p1 - 6p6 6d1 - 6d10

7, q 7s, 7p 7s1 7s2 7p1 - 7p6

A given element will have a definite number of electrons in each subshell. A superscript denotes the number of electrons in each subshell. For example, Hydrogen has one electron in its s subshell and is denoted as: 1s1, Helium has two and so 1s2, Lithium as 1s2 2s1. For a better explanation of this notation go online to “General Chemistry Online” and click on “Companion Notes” and then “"electrons/index.shtml".

The Periods of the Periodic Table. The seven periods correspond generally to (the?) seven energy levels. The s and p subshells contain the valance electrons and all the elements corresponding to the addition of the electrons of these subshells belong to the periods corresponding to their energy levels. There are never more than eight electrons in the outer shell of an atom of any given element. However, electrons are not added to the d and f subshells in the periods corresponding to their energy levels. So when the s and p subshells are filled, which is the case for the right hand column of the Periodic Table, the Noble Gasses, the element with the next higher atomic number begins a new period. Each d subshell is filled after the s subshell in the period subsequent to its energy level is filled, and each f subshell is filled after the s subshell two periods subsequent to its energy level is filled.

Electronic Configuration. The primary consideration of this version of the Periodic Table is the s, p, d, and f blocks. Slightly deviating from the usual arrangement where Helium is placed as the first of the Nobel Gases, it is here placed in the s-block, heading the column of s2 elements. By noting the electronic configuration which is the column of numbers on the upper right of each element it can be seen where each successive electron is added to the shells. The block generally denotes what subshell the electrons are added to. All the anomalies fall within the d and f blocks, each of which stands, as it were, a parenthesis between the s and p blocks.

Atomic Numbers. The atomic number of an element is simply the number of protons in its nucleus. The proton has the unit of positive electric charge which is the exact compliment of the electron’s negative charge. The positive charge of the nucleus is balanced by the same number of electrons in the shells.

Progression of the Shells and Subshells.

The k shell has only a single s subshell, which is designated as 1s. The numerical prefix indicates the energy level of that subshell. The first period then has only two elements, Hydrogen and Helium, atomic numbers 1 and 2 and have one and two protons respectively. All shells have an s subshell which are designated as 1s through 7s. The first energy level is unique in that it is the only shell that has a single subshell. Also the k shell is the only shell that is complete with two electrons, which gives Helium its chemically inert property and making it the first of the Nobel Gasses. The outer shells of energy levels l, m, n, o, p, and q are complete with eight electrons. When the outer shell is complete, that element has practically no chemical attraction to other elements since it does not give up, or take on, or share electrons, and is therefore chemically inert. The elements of the first period share the uniqueness of the first period. Hydrogen is the only element that can exist with no neutrons, it has a chemical bond peculiar to, and named for itself, and has a balance of electropositive and electronegative characteristics. Helium is the only s block element belonging to the p block group, or, if you prefer, it is the only p block element which has no p subshell. Additionally, the greatest nuclear power source is primarily from the fusion of Hydrogen nuclei into Helium nuclei. Other fusion processes yield only a fraction of the energy produced by this process. Again, Hydrogen comprises most of the mass of the universe. The three isotopes of Hydrogen are named: Protium, Deuterium, and Tritium.

The l shell is made up of the 2s and 2p subshell, the sum of which gives a total capacity for eight electrons. Correspondingly, the second period has eight elements. With the exception of the k shell, all the shells have a p subshell. Atomic numbers 3 and 4 fill the 2s subshell. The two left hand columns, Groups IA and IIA are the s block on the Periodic Table. All of the elements in Group IA have one electron in their outer shell and all the elements in Group IIA have two electrons in their outer shell. The 2p subshell is filled by atomic numbers 5 - 10, is the first row of the p-block and head the columns of Groups IIIA - IIIVA. All of the elements in these groups, excepting Helium, have as many electrons in their outer shell as the number of their group.

The m shell has s, p, and d subshells, designated as 3s, 3p, and 3d. Although this gives this energy level the capacity for eighteen electrons, the third period has only eight elements, repeating the pattern of the second period, since only the 3s and 3p subshells are filled in the third period. Atomic numbers 11 and 12 are the 3s row, and atomic numbers 13 - 18 make up the 3p row.

The n shell has s, p, d, and f subshells, designated as 4s, 4p, 4d, and 4f. The s subshell of the fourth period is filled corresponding to the first two elements, 19 and 20. The next ten electrons are added, more or less regularly, to the 3d subshell of the m shell, giving to the forth period the ten elements that correspond to the 3d subshell. This is the first row of transition elements, atomic numbers 21 - 30, lying between the 4s and 4p rows to the fourth period. Only when the 3d subshell is filled to capacity, does the 4p subshell begin to fill. The 4f subshell does not receive electrons until the following two periods. Elements 31 - 36 comprise the 4p row of the fourth period. The fourth period has eighteen elements.

The o shell repeats the structure of the n shell with the s, p, d, and f subshells and the fifth period repeats the pattern of the fourth period as well. The 5s subshell, atomic numbers 37 and 38, is filled, then the 4d subshell, atomic numbers 39 - 48, is filled before the 5p subshell, atomic numbers 49 - 54, is filled. The fifth period, repeating the pattern of the fourth, has eighteen elements as the 5d subshell is filled in the sixth period and the 5f subshell is filled in the seventh period.

The p shell initiates a regressive trend with the elimination the f subshell from its number and has only the 6s, 6p and 6d subshells, similar to the m shell. But at the same time the sixth period progressively adds to its number the elements corresponding to the 4f subshell as well as picking up the elements of the 5d subshell. The 6s subshell, atomic numbers 55 and 56, is first filled, then the 4f subshell, atomic numbers 57 - 70*, then the 5d subshell, atomic numbers 71 - 80*, and finally the 6p subshell, atomic numbers 81 - 86. The sixth period has thirty-two elements.

The q shell continues the regressive pattern introduced in the p shell, subtracting the d subshell, and corresponds to the structure of the l shell, while continuing the pattern of the sixth period with thirty-two elements. Indeed, the elements have not all been discovered, or rather, created, but all have been named. The 7s subshell, atomic numbers 87 - 88, is first filled, then the 5f subshell, atomic numbers 89 -102*, then, presumably, the 6d subshell of the p shell, atomic numbers 103 - 112*, and finally, again, presumably, the 7p subshell.

*In studying the electronic arrangement from a 1977 Periodic Chart from the Fisher Scientific Company, I concluded that Lanthanum and Actinium, atomic numbers 57 and 89, belonged to the f block instead of the d block and that Lutetium, atomic number 71 decisively belonged to the d block instead of the f block, and that, therefore, it followed that Lawrencium, atomic number 103, also belonged to the d block. The dictionary, and a couple of other more current Periodic Tables that I had, followed the same f block pattern as the 1977 chart. One had Lanthanum and Actinium properly in the f block, but failing to move Lutetium and Lawrencium to the d block, making fifteen elements in the f block and nine elements in third and fourth rows of the d block, and so out of step with the subshells. Elated that I had discovered a refinement to the Periodic Table, I went to the World Wide Web and soon found out that I was not the first to make this observation. The WebElements™ website at "www.webelements.com" had correctly arranged it. Lanthanum and Actinium stand at the beginning of the f block, followed by the thirteen elements in each row. Lutetium and Lawrencium clearly have their f blocks filled and as decisively each have added to them the first d block electron and so belong, not at the end of the f block, but at the beginning of the d block. On one hand, my claim to fame was postponed yet again, on the other hand, I was encouraged that my observation of the structure of the Periodic Table, as a non-chemist, was generally accurate.

The ascending and then descending structure of the subshells exhibits somewhat a chiastic pattern which seems to indicate an eighth shell. If so, that would make an even twenty subshells and an even one hundred twenty elements. An r shell would be like the k shell in two ways: The q shell has the final p subshell, and the seventh period fills this p subshell, and it fills the final d subshell of the p shell, and it fills the final f subshell of the o shell. So the pattern of the p, d, and f subshells are completed in the seventh period. If following this pattern, then, an eighth shell would have no more than a single s subshell, and an eighth period would have no more than two elements. It would be a new first, as the eighth note is the first note of a new octave on a higher scale.

There are some anomalies in the sequence by which the shells and subshells are filled with electrons. When electrons are being added to the d subshells, in a few instances one of the s subshell electrons are drawn with it into the d subshell, and the next one or two elements replacing it. A few similar anomalies occur between the d and f subshells when the f subshell is filled. Nevertheless it is noteworthy that no electrons are added to the d subshells before the p subshell of its own period and the s subshell of the subsequent period is filled. Also, the f subshells receive no electrons before the p subshell of its own energy level, the s subshell of the next energy level, the d subshell of its own energy level, the p subshell of the next energy level, and the s subshell of the second energy level from its own is filled. Only then does the f subshell begin to receive electrons.

The following table in conjunction with the Periodic Table and the illustration “Shells, Subshells, Orbitals, and Electrons” will, I believe, impart a better understanding of the periodic arrangement of the elements in order of atomic number. The first column Subshell Order, shows the general order in which electrons are added to the subshells. Note that each period begins with the s block, and, with the exception of the first period, ends with the p block, the f and d blocks inserted parenthetically, as it were, between them.

It is not necessary to fully understand the order of the elements as they are presented here, but it should be easy enough to see the distinct pattern of the Periodic Table. It is believed that particle evolution took place soon after the Big Bang. It is a wonder that it fell out in such a way as to endow so many elements with so many properties, many of which, if just it were absent, would have made life as we know it impossible.

The elements are given in order of their atomic numbers in rows. Each row has on the right the designation of those elements by the number of its energy level and subshell. The s and p subshells correspond directly with their period numbers and energy levels. The d subshells, however, are filled one energy level after, and the f subshells are filled two periods after.

One question is, why aren’t electrons added to the shells in a more haphazard manner? Why are the electrons added to the four d subshells and the two f subshells in the same manner?

Order of the Elements by Atomic Numbers.

Subshell Atomic

Order Numbers Subshell Period

1 1 2 - - - - - - 1s First

2 3 4 - - - - - - 2s Second

3 5 6 7 8 9 10 - - - - - 2p

4 11 12 - - - - - - 3s Third

5 13 14 15 16 17 18 - - - - 3p

6 19 20 - - - - - - 4s Fourth

7 21 22 23 24 25 26 27 28 29 30 - - 3d

8 31 32 33 34 35 36 - - - - 4p

9 37 38 - - - - - - 5s Fifth

10 39 40 41 42 43 44 45 46 47 48 - - 4d

11 49 50 51 52 53 54 - - - - 5p

12 55 56 - - - - - - 6s Sixth

13 57 58 59 60 61 62 63 64 65 66 67 68 69 70 4f

14 71 72 73 74 75 76 77 78 79 80 - - 5d

15 81 82 83 84 85 86 - - - - 6p

16 87 88 - - - - - - 7s Seventh

17 89 90 91 92 93 94 95 96 97 98 99 100 101 102 5f

18 103 104 105 106 107 108 109 110 111 112 - 6d

19 113 114 115 116 117 118 - - - 7p

(20) (119) (120) - - - - - (8s) (Eighth)

The following table is a summary of the forgoing explanation and presents an outline of the Periodic Table by its s, p, d, and f blocks. Because of its width on the Periodic Table, the f block is placed under the d block in order to fit the table on a single page.

Order of the Subshells

Number

Period of Elements

1 1s 2

2 2s 2p 8

3 3s 3p 8

4 4s 3d 4p 18

5 5s 4d 5p 18

6 6s 4f 5d 6p 32

7 7s 5f 6d 7p 32

Chapter 2. The Correspondence of the Shells, Subshells, Orbitals, and Electrons

With the Periodic Table of the Elements.

The Last Atom.

The illustration “Shells, Subshells, Orbitals, and Electrons” depicts an atom of Oganesson. All of the shells, the subshells, and the orbitals are filled to capacity with electrons. So each of the 118 elements are represented by one of the 118 electrons of Oganesson.

Note that there are seven sets of concentric circles. Beginning with atomic number one, electrons are added to the shells beginning at the k shell, the single ring in the center, which represents the single s subshell of the first period. Hydrogen, atomic number 1, has one electron, and Helium, atomic number 2 has two electrons. Observe the number in the upper right of each element. Hydrogen has 1 and Helium has number 2. Hydrogen is the only element that has only one electron in the single s subshell of the k shell.

The innermost ring on a given set has a single heavy line. This represents the single orbital of the s subshells, with two dots representing the two electrons of the single orbital of the s subshells:

The second ring in a set has three heavy line segments. This represents the three orbitals of the p subshell, with two dots on each representing the six electrons of the three orbitals of the p subshells:

The third ring in a set has five heavy line segments. These are the five orbitals of the d subshells, with ten dots representing the ten electrons of the five orbitals of the d subshells:

The fourth ring in a set has seven heavy line segments. These are the seven orbitals of the f subshells, with fourteen dots representing the fourteen electrons of the seven orbitals of the f subshells:

Observe the following comparisons between the illustration of an atom of Oganesson and the Periodic Table of the Elements.

First, there are just seven energy levels, or shells: k, l, m, n, o, p, and q. These are illustrated by seven sets of concentric rings. Looking at the Periodic Table, notice that there are also seven periods. The seven shells generally correspond with the seven periods.

Next, there are four letter designations for the subshells: s; p; d; and f, and there are four blocks on the Periodic Table with the same letter designations.

There are seven s subshells, one in each shell, and there are seven rows in the s block, one in each period. Each s subshell has two electrons, and each row in the s block has two elements. So, the s-block has seven rows, one each for the seven s subshells, and two columns, one each for the two electrons in the s subshells.

There are six p subshells, one in each shell except the k shell, and there are six rows in the p block, one in each period except the first period. Each p subshell has six electrons, and each row in the p block has six elements. So the p-block has six rows, one each for the six s subshells, and six columns, one each for the six electrons in the p subshells.

There are four d subshells, one each in the m, n, o, and p subshells, and there are four rows in the d block, one each in the 4th, 5th, 6th, and 7th periods. Each d subshell has ten electrons, and each row in the d block has ten elements. So the d-block has four rows, one each for the four d subshells, and ten columns, one each for the ten electrons in the d subshells.

There are two f subshells, one each in the n and o shells, and there are two rows in the f block, one each in the 6th and 7 periods. Each f subshell has fourteen electrons, and each row on the f block has fourteen elements. So the f-block has two rows, one each for the two f subshells, and fourteen columns, one each for the fourteen electrons in the f subshells.

Observe, then, that from the inner most shell, the next three successive shells, subshells are added incrementally to the shells. The k shell, represented by a single dark ring, has a single s subshell, with a single orbital indicated by a heavy line with two dots denoting the two electrons of that orbital. You should notice that each shell has an s subshell which is the inner ring of each set of concentric circles. Thus the l shell has an s subshell and additionally a p subshell, which has three heavy line segments representing its three orbitals, each with its two electrons with a total of six electrons in the p subshell. The s and p subshells comprise the outer shell of atoms and these eight electrons are the valance electrons. The m shell continues the pattern of the l shell with the s, p subshells and with the addition of the d subshell. The d subshell is shown outside the p subshell and has five orbitals and ten electrons shown by the five heavy line segments and two electrons in each. The n shell continues the pattern of the m shell and adds to it the f subshell, indicated outside the d subshell, with its seven orbitals and fourteen electrons. The d and f subshells are not filled in the periods corresponding to their energy levels. Instead the d subshell of a given energy level, is filled in the next period following the number of its energy level. If you follow the electronic configuration along the rows of the d-block, you can observe that each additional electron is not added to the last row, but to the second to the last row, in the electronic configuration. The f subshell is filled in second period following its energy level. In like manner as with the d-block, if you follow along each row of the f-block, you will find that each additional electron is added to the third to the last row. The o shell repeats the pattern of the m shell. The p shell begins a regressive pattern subtracting the f subshell and the q shell omitting the d shell. An r shell with a single s subshell would complete the pattern.

Now observe the seven s subshells on the atom of Oganesson and now look at the s-block on the Periodic Table of the Elements. You see that the s block has seven rows which correspond with the seven s subshells and two columns which correspond with the two electrons of the s subshells. Note the column of numbers in the upper right corner of each element. The number or rows in the column indicates the period of the element. The number in each row indicates the number of electrons in that energy level. The last row in a column represents the outer shell of that element. In the first column (Group 1, IA) of the s block, each element has one electron in the last row and in the second column (Group 2, IIA) each element has two electrons in the last row.

Again, looking at the atom of Oganesson, note that there are six p subshells, each having three orbitals and six electrons. Now look at the p-block on the Periodic Table. There are six rows answering to the six p subshells and six columns corresponding to the six electrons of each p subshell. Note the electronic configuration of the elements in the p block. Adding the two electrons of the s subshell, the first column of the p block has three electrons in the outer shell, the second column has four, the third five, the fourth six, the fifth seven, and the sixth has eight.

Now notice the four d subshells in Oganesson, the first of which is in the third energy level. But, again notice on the Periodic Table that the first row of the d block is found not in the third period but in the fourth. Look now at the electronic configuration. As you read left to right from one element to the next, no progress is made in the outer row of electrons along the fourth row, in fact there are several regressions. But the general trend is the addition of electrons in the third row indicating that the d subshell in the third energy level is being filled in the fourth period. This pattern is again repeated in the fifth period where the d subshell is being filled in the fourth energy level. This pattern is followed similarly in the sixth and seventh periods. But in the sixth and seventh periods respectively, and between the s and d subshells, the f subshell from the fourth and fifth energy levels are filled. Follow along the rows of elements in the f block and you can observe that electrons are generally being added, not now to the row immediately above the outer shell as with the d subshells, but two rows above the outer shell.

Looking at the “Subshell Order” on the illustration of Oganesson counting in order from one to nineteen will give the order of the Periodic Table from left to right, top to bottom. The pattern is repeated in each period, or periodically, hence the Periodic Table of the Elements.

Chapter 3. The Periodic Table of the Books of the Bible.

The Key of David. It was through the study of the book of Psalms which led F. W. Grant into the discovery of the numerical structure of Scripture. Two things in the Psalms led Grant into this discovery. The first of these was pointed out by a remark in Franz Delitzsch’s (1813-1890) commentary, that the Jews called the book of Psalms the “Pentateuch of David.” This division of the Psalms into five books is found in in the Hebrew Bible and is included in most modern versions. Delitzsch pointed out some similarities between the fourth and fifth books of the Psalter which correspond with the fourth and fifth books of Moses - Numbers and Deuteronomy. In pointing out the resemblances, Grant found that this correspondence runs through all five books of the Psalms and the five books of Moses. And so, Book I of the Psalms corresponds in scope and character with the book of Genesis; Book II of Psalms with Exodus; Book III with Leviticus; Book IV with Numbers, and Book V with Deuteronomy.

The second thing was the peculiar structure of the acrostic Psalms. Of the nine of these in the Hebrew Bible, only one is conveyed to the English reader, which is the one hundred and nineteenth Psalm. The New World Translation which is the Jehovah’s Witness’ version is the only exception that I know of that conveys the acrostic Psalms as well as the acrostic structure of the book of Lamentations.

An extract from the introduction of Grant’s Numerical Bible to explains just how the significance of the structure is to be understood:

“I have elsewhere related how, some fifteen years ago, the Lord led me into the discovery of a numerical structure every-where pervading Scripture. I do not need to repeat this here, nor to give proof of the existence of such, as I have there given it. I now call Scripture in general to the proof of it. Believing assuredly that it has pleased God so to write His Word, apology would be entirely out of place for the present attempt to exhibit this in the Word for the practical help of His people. “I believed, and therefore have I spoken;” and I speak not hesitatingly, but with the assured conviction of the truth of what I speak.

“But what is meant by “numerical structure”? It is this: That if, for example, in the Pentateuch we find plainly a series of five books; that is five divisions of Moses’ whole work, this fivefold division has a meaning intimately connected with the subjects of the books themselves. The numerals of Scripture all students of it believe to have (in many cases at least,) definite meaning,-as, for instance, in the number 7 we have “completeness.” The view that I am advocating simply applies this symbolism to such a series as we have here, and affirms that Genesis, which stands first among these, has for its special line of truth what would be suggested by the number 1; Exodus, similarly, a line of truth connected with the number 2; Leviticus, with number 3; Numbers, with 4; Deuteronomy, with 5. To take of these, perhaps the simplest, the number 4 stands as the number of the world, and the symbol for “weakness” (which may come out in failure), “trial,” “experience;” and so the book of Numbers will be found to be characterized by these thoughts. It is, in fact, the testing and failure of Israel in the wilderness-the type of our own pathway of trial in the world; and the characters implied in the number are found in it throughout.

“Now this is not only true of the books as a whole. Each one, we find, when we come to examine it, readily parting into similar divisions, and these again into subdivisions, and so to be divided again and again; and in the case of each division, whether smaller or larger, the same rule applies. The number of each in its series is an indication of the line of truth contained in the division to which it is attached. Of course it is not meant that these divisions are distinctly given us with their corresponding numbers. Had it been so, the numerical structure would not have needed proof to-day. We have to discover these divisions in most cases for ourselves; but when we have discovered them we shall find that their numerical place is the sure indication of what is contained in them, and gives us the point of view from which to see them aright.

“If this is true, its exceeding importance ought to be plain at once. God has not wrought all this into the web and woof of Scripture to be a mere wonder-a matter of curious inquiry only, but for deepest, truest blessing to all His own. If it be only there, then it is there for a purpose worthy of Himself, and cannot be overlooked or rejected without serious loss. Nor does the fact of its having been hidden up to the present time affect the importance of it. How long was the great doctrine of justification by faith hidden from the mass of Christians? For all such things, we have but to blame our own careless unbelieving reading of God’s inspired Word. Let us bless Him for His grace, and not refuse His present mercy.

“Another objection will doubtless be, that this numerical system is too artificial - too mechanical - seems to make the interpretation of Scripture too independent of the Spirit of God to be of Him. The perfectly sufficient answer to this would be that it is there; and being there, it must be of Him, of course. God’s ways are often strange enough to us, and we misjudge strangely. Who would have thought that the alphabetic psalms would be worthy of the Spirit of God to write? Probably no one, if He had not confessedly done so. And these alphabetic psalms are but the indication of that very numerical structure which in the hundred and nineteenth stamps it every where with that number 8, which reveals easily one of its main features.

“If it has pleased God to give us helps to the consistent interpretation of His blessed Word, it is no wonder if they should be something that we might call unspiritual. The more easily they strike the eye, the better for the purpose. If they are to conduct to the spiritual meaning, they must not be as hidden as the meaning, surely. And in fact, the divisions are often to be discerned without any difficulty, where their meaning is nevertheless hard enough to discern. For it is here that the need of spiritual judgment is still found; and without God, we shall go widely astray.

“The fact remains: the numbers are there. Let criticism do its work thoroughly, and prove if they are not. Let it be as severe as the subject demands, and let the pretension be exposed, if it be merely that. Certainly it ought to be easily disproved if untrue, for never did a system submit itself to more rigorous test than does the present one. In the book of Genesis alone there are over two hundred divisions. The numerals must in all these cases characterize plainly the divisions; they must elucidate the spiritual meaning of each part; they must harmonize with one another so as to make the interpretation of the whole harmonious; and they must bring out the teaching of the book as really one from end to end. These demands are neither few nor small. If they are met in even any tolerable way, then it is useless to deny the truth of what meets them. No human ingenuity could accomplish such a result.

“Let it be remembered, however, that, from the immensity of Scripture, no complete success is or can be claimed for what is but a beginning-a first survey of a field so vast and new. It should be no cause for disappointment here if the faithful investigator of divine truth according to this method should soon outgrow his primer, and subsequent attempts-if the near coming of the Lord should yet leave time for them, -- soon supersede the present. God would ever lead us on: to be with God is to be led on.

“The use of the numerical structure is not simply as an aid to interpretation, though for the child of God that is its great use. It confronts the deniers of the complete inspiration of God’s book, and much more the rationalist and the infidel, with an argument they can never meet. It shows the one mind of the Spirit in all these various writings of so many men of so many generations. The Pentateuch it demonstrates, instead of being the piece of literary forgery so commonly now imagined, to have given shape to the whole volume of inspiration; while the same delicate tracery is found every where in it, declaring the hand whose workmanship it is. Its almost mathematical precision, easily to be discerned substantially by the most unspiritual, challenges the infidel to account for what he cannot conceive to have been done by the contrivance and connivance of man. The very fact that there is nothing spiritual upon the surface will enable it to be looked at outside of all the questions with which every thing else is sure to be mixed up. Here is a simple easy problem, which is as open to the unlearned as to the learned to all classes at once. Yet, settle it as it must be settled, you are brought face to face with God. It is the finger of God. This simple enumeration this babe’s arithmetic is a web that Goliath’s sword can never pierce, and whose meshes will hold powerless the stoutest champions of unbelief. Try it, gentlemen! Learn how God has mocked all your philosophy with the mere enumeration of 1, 2, 3! To despise it will be safer for your pride, but in result your real suicide. The child will understand enough to laugh at you: the most ignorant will be sheltered from your grosser ignorance.

“Nor can you afford to despise it, when you remember how all the natural sciences in the present day are ranging themselves under arithmetical law; when, as Herschel says, every law of nature tends to express itself in terms of arithmetic; while astronomy preaches it to you from the starry spheres, the plants in the arrangement of their leaves and the division of their flowers, the animal kingdom shows its partiality among its different tribes for different numbers, the crystal talks mathematics to you from the window-pane. Why should not a law of numbers pervade Scripture also, and link God’s work and His Word together; or show His Word also to be His work? And remember, nothing more simply expresses mind than these arithmetical series. I find a dozen stones in a line exactly three inches apart, and I say this is the work of mind. And the Eternal Mind would thus make itself manifest to the minds of His creatures.

“Every sound that wakes our hearing has its arithmetical law; every ripple of light no less. Seven notes make all our music; and God’s Word is musical with this numerical impress, which tells every where of a Master’s hand, that can alone unite all discords into harmony. See how in the events pictured in the closing book of Scripture God’s sevens ring their chime throughout. They are celebrating before it comes the victory of God and good in the strife now nearing its end. They are meant to cheer amid it those drooping in the heat and toil of the day. Measured are the hours as they go by; measured all that remains; measured is the cup of sorrow; “sufficient” - not too great - “is the evil” of the day.

“And “I am not mad, most noble Festus,” when I affirm that the Scripture science of numbers is able to put meaning into all chronology, and to interpret largely nature in every department of it. It is only saying that where things are, they will speak; and that all things are full of reason, infinitely fuller than any mere disciple of reason can ever know. But my point now is Scripture, and Scripture must be the key to all the rest.

“There is one thing that makes all this solemn yet joyful to the saint: the assurance that it seems to give that the end is nigh at hand. The very power of demonstration that is in this numerical system seems to mark it as a closing testimony; faith almost coming to an end, God coming face to face with man. Here it becomes us not to go too far in assumption. His ways are not as our ways. But in any case, the end cannot be far.”

The Numerical Bible, Volume I Genesis - Deuteronomy, pages 8 - 11.

The Pentateuch. The Law (the Torah) is the foundation of the Bible in two ways. First, the Law gives the principles, the foundation, of Divine government. Second, the Law, that is, the Pentateuch, lays the foundation of the structural basis of the arrangement of the Bible books. When Grant had found such a numerical interpretation in the Psalms, and its correlation with the Pentateuch, he took up the Bible as a whole to see if he could discover a Divine arrangement of the Bible books. He found that the Old Testament naturally divided into four easily recognizable divisions, Law, History, Prophets, and Poetry. Upon further examination, he found that each of these easily divided into five parts, based upon the scope and character of each of the parts. Similarly, the New Testament, being a fifth division, also easily divided into five parts. Thus five Pentateuchs make up the whole Bible. He goes on to show that these Pentateuchs in form are also Pentateuchs in spirit. And again, each Pentateuch, and each part of each Pentateuch singularly agrees with the meaning of the number of its order.

The Five Pentateuchs and Their Correspondence with the Pentateuch.

As the five books of the Psalms correspond with the five books of the Pentateuch, each of the five major divisions correspond with its counterpart in the Pentateuch itself. The Torah, the Law, which affirms the sovereignty and supremacy of God, is just that which lays the foundation of the principles of revelation as well as its structure and corresponds with Genesis. The Covenant History, a history of conflicts, servitudes, and deliverances corresponds with Exodus. The Prophets, as Grant has it, we are brought, as in the sanctuary, face to face with God, corresponds to Leviticus. The Poetry, which gives expression to the various trials, testing, failure, and experience, answers to Numbers. Lastly, as the name Deuteronomy means “second law” and within the text of Deuteronomy itself is a “second covenant” (Deuteronomy 29:1). So the Second Covenant - the New Testament is the Deuteronomy. The fundamental passage is Romans 8:1-4:

There is therefore now no condemnation to them which are in Christ Jesus. 2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

So, as Deuteronomy was necessary to equip the earthly people to cross Jordan and take possession of, and inherit the land, the Second Covenant was necessary to equip the heavenly people by faith to take possession of their heavenly inheritance.

There are three ways to illustrate the division of five into four and one. First from nature, the hand of man, the symbol of responsibility, has four fingers - the stamp of creature weakness, and the strong opposing thumb - the symbol of Divine strength - consecrated because it is the governing part. Again, the first four books of the Pentateuch comprise one division. Deuteronomy, the “second law,” being in the fifth place is the second division of the five. Again, the division of the Bible into Old and New Testaments: there are four divisions in the Old Testament, which is the earthly perspective, and is addressed to an earthly people, of which the most orthodox to this day hold exclusively as God's written revelation, and bears witness to its weakness, and the fifth Pentateuch, the New Testament, or Covenant is the heavenly part and addresses itself to a heavenly people, and is the endowment of Divine strength and power.

1. The Law. Here we have the Genesis of the Pentateuchs. As the supremacy of God falls under the definitions of number one, just so, the supremacy of God is what the law affirms. So the law displays God as the Sovereign Lawgiver, as much in the first as the second.

2. The Covenant History. This is the Exodus of the Pentateuchs. As relationship is found under the number two, a covenant is a relational contract. In the case here before us, the covenant is between Jehovah and Israel. Grant says:

The second division gives the Covenant-History. It is a history, alas! of sin and discord and division while also of divine deliverances, until even God's patience is at an end, and the people become Lo-Ammi (not My people). Even then, the return of a remnant is permitted, though under the Persian yoke, to repeat their old history on a smaller scale. The second book of this section, Judges, is morally the epitome of the whole of it. The Numerical Structure of Scripture, page 74.

Here, Grant mentions that Judges, the second book morally epitomizes the whole of this second Pentateuch and therefore is in the Exodus position of this Exodus division. It is remarkable that, as it is said: "There arose a king that knew not Joseph." It followed that the Egyptians brought the people into bondage. Jehovah hears their cries and raises up Moses to be their deliverer. Likewise in Judges, when Joshua’s generation passed away, there arose a generation that knew not Jehovah. The people did evil in the sight of the LORD, and the LORD delivered them into the hand of their adversaries. They cry out unto the LORD, and the LORD raises up judges to deliver them. Again and again, the people did evil in the sight of the Lord, again and again the Lord raises up a judge to deliver them. This conflict characterizes Covenant History in general. Remembering the definition of the number two, see how this agrees with the postion of these books.

Difference runs through all of the definitions of number two. Two is also the number of competent testimony, the testimony of two men is true. The power of twofold witness is founded upon difference. The weight of evidence of the histories of the Bible again are replete with multiple accounts always giving the required two-fold witness. Now just as number two is also the number if evil and division, but also of salvation and deliverance, so is the history of the covenant replete with sin and rebellion, decline and departure, interspersed with Divine deliverances. In Exodus the covenant is established, in this second Pentateuch is given the history of the covenant. History itself is a testimony of people, places, and events

3. The Prophets. This division holds the Leviticus position of the Pentateuchs. I simply quote Grant:

“. . . the books of the prophets, the third division of the Old Testament, and that in which we are most of all brought face to face with God Himself. The vail is of course not yet removed; yet as more and more the condition of the people was discovered hopeless, and even as judgment more and more, stroke upon stroke, fell upon them, to faith God began to speak with increasing plainness. That the just shall live by faith was witnessed by a prophet, and how full and plain is Isaiah as to the work and glory of Christ! We are surely in the sanctuary in this third division, and the holiness of the place makes itself apparent at every step.

“Yet the prophets are little studied, little known; and when studied, it is more as predictions than to realize their spiritual meaning: thus, again, they have fallen with many into a disrepute sadly dishonoring to Him who speaks in them more undisguisedly then elsewhere in the Old Testament. “Surely the Lord God will do nothing,” says Amos, “but He revealeth it unto His servants the prophets.” From the Numerical Structure of Scripture, page 86.

4. The Poetry-Wisdom Books. This division is the Numbers of the Pentateuchs. Again I quote Grant:

“It needs not many words to show that these books form a series distinct from every other in the Bible. They are not history, it is plain, even the narrative in the book of Job being quite subservient to the moral problem. Nor are they in form prophecy, although the Psalms at least are thoroughly prophetic; but in them the prophecy is not announced as such, but left to come out afterward to the faith that can read it there, just as the types of law and history, which last (as in the person of David) are conspicuous in the Psalms.

“Thus, negatively, these books are separated from all other books. As poetical, they are separated also from the historical, but not from the prophetical part of the Old Testament, or at least by no clear line. They are united together by their character as experience books, which applies clearly to them all, however different the experience may be in each. It is the individual path through the world that is exhibited in them, though the ‘Song’ can only be said to be this in a certain sense, and the first three books are all higher in character than the last two. The Psalms, however, with the usual Genesis-largeness, furnish parallels to all the rest.

“ ‘Trial’ is stamped fully on all, and exercise of heart is begotten of this, the number 5 not only giving the number of books in the section, but the number of divisions of the books in general, as in the five books of the Psalms proper, which the Revised Version now brings before the English reader. The dark and difficult problems of which the world is full are here allowed to have utterance by the lips of man himself, and their solution is given in some sense or other; not always by the vail being lifted indeed, but always by God being brought into them, and man learning, as in Job and in Ecclesiastes, his true place before Him.

“The five books are nevertheless very distinct from one another--necessarily so, I may say, from what they are: for how various are the experiences and exercises through which we pass! This distinctness makes our task proportionately easier. Indeed, it is hardly possible here to mistake what is before us.” The Numerical Structure of Scripture, pages 107-108.

5. The New Testament. Finally, we have the “Second Law” or the Deuteronomy of the Pentateuchs. Within the text of Deuteronomy it presents itself as a second covenant, and it is the type of the New Testament. It sets forth the conditions which ultimately enable the people to take possession of the promised land. The text here is found in Romans 8:1-4:

There is therefore now no condemnation to those which are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

After wandering in the wilderness forty years, Deuteronomy gives the moral results of trial and is the necessary preparation for the people to cross Jordan and take possession of the promised land. So, in the fullness of time the New Testament equips the people of God to take possession by faith, of their inheritance.

Chapter 4. The Numbers Defined.

In Grant’s system, there are just seven numbers which are fundamental, the higher numbers being just multiples of these. Seven notes in music, and seven days of the week is a complete series. Eight is the octave and marks the beginning of a new series.

One.

Number one has three meanings generally: Soleness, Unity, and Primacy.

Soleness is the exclusion of difference. Independence is standing alone. He that stands alone must have power to stand alone, He must be sufficient to Himself, thus sufficiency and power come under this number. Sovereignty is admitting no other. Uniqueness is one of a kind.

Unity is the agreement of different parts or attributes, and so, harmony, at-oneness. Organic unity is the unity of life. Life is the organizer, or cause, of the unity, putting together the various elements and parts into a whole, an individual. Again, we call a person whole, who is in possession of all faculties, and whose body and mind function in harmony, in self-agreement. Unchangeableness, perpetuity is unity in time, so consistency, and righteousness which is consistency with relationship which is also moral unity. Identity also speaks of association in a larger entity. Truth is the identification of the idea with the fact. Knowledge is the identification of truth

Primacy speaks of priority in time or rank. First is the ordinal form of the number One. First speaks of Cause, Beginning. When we get to the First of all, we have the Cause of all, and the Cause must be sufficient to produce the effect. At minimum, the Cause of the universe must be, at least, as great as the universe. As a Living Cause, He is the Life-giver. Primacy according to rank is Headship, rule, authority, supremacy

All of the definitions of number one converge upon God as One, Living, True, Sufficient, Father, Sovereign, Almighty, Who is the Beginning, Righteous, Unchangeable, Personal.

Two.

Two is primarily relation, second, difference, and division.

Two is the first number that divides, One does not divide. Grant wrote in a time when many held the idea that one is a prime number. Notwithstanding, one possesses the property of indivisibility of prime numbers, as does the number two. Two is the opposite and contrast, or comparison, of the number one and will by this also help illustrate the meaning of the number one. One is the number of unity, and the unity of life, integrity, integration. Two is separation, disintegration, dissolution. Two is also the number of the enemy and evil, the enemy’s work. Evil, too, divides. It has separated man from God, it has divided man from man, and it has brought in death, which is the separation of soul from body. Two speaks of difference and difference characterizes all of the meanings of number two. This difference between one and two is as the difference between light and darkness, life and death.

But two is also the number of relationship. If it be a true second, it is necessarily related to the First. This may be a relationship of help, support, confirmation. It may also necessitate taking of the inferior place to offer help. Two is also the number of testimony. The testimony of two men is true. The testimony of one is suspect because evil has come in, and made it necessary for a second witness to confirm the testimony of the first. In the New Testament Greek, the word for witness also means martyr, connecting the idea of sacrifice with that of, and sometimes necessarily for, the testimony. Note, that the witnesses must be different enough to be distinguishable. If their testimonies are too similar, one of them is unnecessary, there is really only one witness. If they are too dissimilar, one of them is unrelated to the case at hand.

All of the definitions of the number two converge upon the Second Person of the Godhead, the Second Man, the Son of God and Son of Man, the true Witness, Who also has come down into the inferior place, not to be served, but to serve. He has come to the place of separation from God, and into death, the separation of soul and body.

Three.

Three has three primary meanings: Solidity, Sanctification, and Resurrection.

Solidity speaks of fullness, reality, realization, actualization. Three is the number of the cube, the measure of contents. Three is the number of the Divine fullness and manifestation. Two lines do not enclose an area, and two dimensions do not give solidity. The Architects plan is practically in two dimensions. In order to have any solid, tangible reality, the third dimension is needed. Connected with the cube is a dwelling place, the Temple, the House of God.

Sanctification is setting apart for a special purpose. Holiness in a creature, is the result of sanctification. Three is the second number that divides. The thought of division under the number two is a destructive separation. Division under the number three is a constructive one. Here we have an example of the principle that Paul gives in 1 Corinthians 15: “Howbeit, that was not first which is spiritual, but that which is natural, and afterward that which is spiritual.” Two straight lines cannot enclose an area. A third straight line is necessary to do so. The cube, as being in three dimensions, also is associated with sanctification.

Resurrection is the return to life out of death, as the third line of a triangle returns to the first. Under number one is life and under number two is death. As the third line of a triangle returns to the first, so resurrection is life out of death. So resurrection is on the third day. Return, recovery, revival also are connected with the thought of resurrection.

The meanings of the number three converge upon the Spirit, the Third Person, and of the Sanctuary, His dwelling place. The Sanctuary is a cube, ten cubits in the Tabernacle and twenty cubits in the Temple. The Glory of God is the manifestation of Himself. Praise is giving glory to, or glorifying God. Again, praise is the occupation of the sanctuary, and, again, He inhabits the praises of Israel. Again, the final city which the Glory of God lightens also is a cube, measuring twelve thousand furlongs, some fifteen hundred miles, the length and breadth and height of it are equal.

The cube of three is an interesting number. Twenty-seven is the only number beyond the number three itself in which the symbol of divine fullness and manifestation alone enters, and that in the highest power: three time three times three. Twenty-seven books make up the New Testament. This speaks of God fully manifest. In the thirty six books of the Old Testament, Samuel, Kings, and Chronicles being each one book in the Hebrew (three times three times four, or three times twelve), we see His back. In the twenty seven books of the New Testament we see His face.

In the New Testament Greek, the word, musterion, translated mystery or mysteries, is used generally in connection with revealing of things previously unknown: “Behold, I show you a mystery…,” and it occurs twenty seven times. (In an audio book, “Once Hidden, Now Revealed”, it was said that it was used twenty eight times. It was an audio book, so I didn’t check his list. But I rechecked Strong’s Exhaustive Concordance and found twenty seven verses and twenty seven matches.) It is used once in each of the three Synoptic Gospels, Matthew, Mark, and Luke. It is used four times in Revelation, and twenty times in the Pauline epistles, which comprise the third, or Leviticus position in the New Testament. Of these, it is used six times (two times three) in the book of Ephesians, which is the third division of the first series, three of which are used in the third division of this book. This fully exemplifies the meaning of word, the number of times it is used, and where it is used.

As was said, in plane geometry, Godhead is represented by the triangle, the Father, Life Giver, the Son, Savior, and the Spirit, Sanctifier. The first line stands for life. The second line divides, paradoxically as it were, at the point of contact, from the first and represents death. The third line returns from the second to the first and so resurrection, out of death, life, which is on the third day. The third line completes the unity as a tri-unity. Again, the third line completes the separation from what is outside, not a destructive separation as the number two, but a constructive separation, sanctification which is the setting apart for a purpose. So, as the number three is the second number that divides, its manner of division is, as it were, the opposite to the number two.

Comparativly recently, I learned that number one is not a prime number. I had encountered this before when home-schooling my son, but had at that time rejected the idea because I was taught in grade school that one is a prime number. Further, because Grant has it that one, two, and three stand together as prime numbers, representing the indivisibility of the Trinity, a bit of theology I had long considered profound, I was prejudiced against the idea of one being not prime. In a discussion with a math professor when I told him about the first three numbers being prime numbers as relating to the Godhead, he said “That all that was well and good, but there was one problem, one is not a prime number.” “What is it then?” I asked. “It is not prime, it is composite.” he said. After looking it up, I came back later, with the information that one is neither prime nor composite. He then remembered that that was correct.

Grant is from an era where number one was considered by some to be a prime number. Allowing the dictionary definition of prime numbers, I accept it that the number one is not a prime number:

“A prime number is a natural number greater than one that cannot be formed by multiplying two small natural numbers.”

“A natural number is called a prime number if it has two positive factors, 1 and the number itself. Natural numbers that have more than two factors are called composite. 1 has only one positive factor, i. e., number one only. Hence, one is neither prime nor composite.”

Hence, one is not a prime number, because it is not defined as a prime number. I have no argument here. If that is the accepted definition of primes, so be it. But 1 could have just as easily been included, by definition, by saying that a prime number is any number that has no more than two positive factors. Pluto ceased to be a planet because it was defined as not being a planet.

I also need clarification with the idea of calling 1 a factor. When a number is factored, 1 is not used, e. g., 4 is 2x2, not 1x2x2. Otherwise, 1 could be factored as 1x1. Then to exclude from being a prime, a prime would have to be defined as any number having two different factors. This raises a problem with number 2. But if 1 be discounted as a factor, then a prime number could be defined as a number that has only one factor. To exclude 1 as a factor and as a prime, a prime number could be defined as any number greater than 1 that has only one factor So, I believe that 1 could as easily have been included in prime numbers as easily as it has been excluded. I perceive 2 as being the oddest prime number because it is the only even prime number. Odder still because it is the first prime number. A rule could be made that all prime numbers are odd. Hence, 2 is not a prime number because it is even. This also settles the problem with number 2.

Notwithstanding, Scripture has its own way of defining things than man’s way of defining things.

I haven’t reached a conclusion on all of this. That one, two, and three do not stand together as prime numbers contradicts a long held belief of mine. On the other hand, one is unique in that it is the only number that is neither prime nor composite, it neither divides nor can be divided. Prime numbers are divisible by themselves. Since one does not divide, it cannot divide itself. One has a supreme unity and primacy, so it used in Scripture. It could be said that in mathematics, as man defines it, two deposes one as the first prime number. If, in Scripture, by God’s definition one is prime, then one still rules.

Four.

Before I learned that one is not a prime number, I believed with Grant, that four is the first number that is not a prime number. Now, to accommodate the definition of primes, four is the first composite number, that is, it is the first number capable of true division. This divisibility is what gives its meaning. It yields to the number two the number of division itself. It speaks of that which gives way under trial, and so it is the number of trial, testing, failure, but also of experience which is often the result of failure. It can speak of that which yields itself up, which may speak of meekness, mercy. It is the number of the creation or creature. It is the number of the world, the scene of trial, expressed in its four points of the compass, the four corners of the earth, and for its disturbing influences, the four winds. It speaks of earthly completeness.

But, as Grant says, four, in Scripture is divided in two ways. First, the natural division into two times two, and second, it can also be divided into three plus one, but rarely in this last sense.

Five. In Scripture, five is the sum of four and one. Grant has it that five is not a prime number in the Scriptural sense. I think that point need not be insisted on to carry Grant’s definition. Five is the sum of four and one, and is, at the same time, a prime number.

Notwithstanding, five takes its meaning from the numbers which make it up, four and one, and in that order. Four is the number of the creation and of creature weakness, and one is the number of the Creator and Divine strength, taking the second, or the inferior place. So five speaks of the weak with the Strong, the way and the end, and of man exercised and responsible under the government of God, of the Divine ways with the creature.

This division is shown in two striking examples in Scripture: Deuteronomy means “second law.” Being in the fifth place in the Pentateuch, it is thus marked off as the second division of the five. Again, the division of the Bible into Old and New Testaments, mirrors this four plus one. For four Pentateuchs comprise the Old Testament, the New Testament is a single one. As will be shown, each of the five Pentateuchs correspond with its counterpart in the Pentateuch.

The Old Testament is the earthly aspect of the Divine revelation, where God takes up with one of the families of the earth. The covenant He makes with them entails earthly blessings and promises. By contrast, the New Covenant entails generally heavenly blessings and promises.

Six. Six, in Scripture is a four plus two, and, possibly also a three times two. Six speaks of the development of evil, but also of Divine limit imposed, of the Divine control over the evil, and so of discipline, mastery.

Seven. As five is and four and one, six a four and two, so is seven is almost always a four and three. The Divine numbers are repeated with the number of creation standing before them. In seven the creation is found side by side with that of the Divine fullness and manifestation. Seven is the number of completion or perfection. And when the creation thus manifests the Creator it is then that God rests. And the seventh is the number of the rest of God.

Eight. There are seven notes in music and seven days in the week. The eighth note is the beginning of a new octave and the eighth day is the beginning of a new week. Thus eight is the spiritual octave and speaks of new beginning, new creation, new covenant, etc. Four, being the number of creation, is a two times two or two squared - 22.. Eight is the number of new creation and is two times two times two or two cubed -23, which is another example of the spiritual following the natural.

Ten is two times five, the number of commandments on the two tables of the law, the measure of man’s responsibility,

Twelve is four times three, the same numbers which make up seven but in active energy laying hold on one another is speaks of manifest Divine government as it was manifested in Isreal’s twelve tribes.

Forty is four times ten. This usually speaks of a period of probation or of testing.

Having defined the numbers, I note here that a few of the names of the books harmonize with their numerical positions. Thus Genesis means beginning. Exodus is a drawing out i. e. separation. Leviticus is after the priesthood which represents man and God in the sanctuary. The Hebrew title for Numbers is “In the Desert” or “Wilderness.”

Deuteronomy is “Second Law” four being the first division of the number five, and one being the second division.

Judges is another example, separating between good and evil. Lamentations fits as a second part in the second of the Prophets.

Chapter 5. The Rows - The Periods,

The Five Major Divisions of the Bible Compared with the Pentateuch.

As each of the five books of the Psalms correspond with the five books of the Pentateuch, so each of the five main divisions of the Bible have a similar correspondence with the five books of the Pentateuch. A difficulty in perceiving this aspect of the larger divisions is that each is further divided into so many smaller divisions where all of the other numbers are used under the general theme of the larger divisions where these last are lost sight of. So, in the first division, the Law, you will find history, prophecy, and poetry, but these will be subordinate to the general theme of Law. Again, with the History, you can find in it, law, prophecy, and poetry as well but they will be generally subservient to History, and so with the Prophets and also with the Poetry..

Grant gives a striking example of the principle of the smaller divisions being subservient to the larger in his book “The Numerical Structure of Scripture” p 56,57, where, after he has given the definition of the numerals, he takes up a text found in the book of Matthew, the Sermon on the Mount, Matthew 5-7. Chapter 5 is divided into two sections, the first is the Beatitudes, verses 1-16, the principles of the kingdom, principles being first, or the primary things. The second section is a longer one in where the law is confirmed, expanded, and supplemented. This divides into seven subdivisions.

Each of these subdivisions, except the first and seventh, begins: “You have heard that is has been said by them of old time…” then “…but now I say unto you…” Contrast is a meaning of number two, so each of the subdivisions is subservient to the meaning of the number of the section which heads it, as each contrasts what was said of old to what He now says, while, at the same time each fulfills the meaning of the number of its own subdivision:

“The first subdivision (17-20) gives the maintenance of its authority, with the whole authority of the kingdom itself.

The second (21-26) begins the expansion of it with that of the commandment, "Thou shalt not kill;" forbidding the enmity of the heart in its least outflow, and establishing the law itself as the adversary to be reconciled by one against whom his brother thus has ought.

The third (27-32) goes to the heart and the root of lust there, while in the revision of the law of divorce it forbids one being the occasion of it in another.

The fourth (33-37) forbids oaths in recognition of the place of the creature before God, and of creature-weakness.

The fifth (38-42) treats of legal recompense on the principle of ver. 5, meekness, not resisting evil, an appeal and a submission, in fact, to divine government.

While the sixth (43-47) enjoins love to enemies--the truest and highest victory over evil, in imitation of God's own patient goodness toward such.

And the seventh (v. 48) closes with a plain injunction to perfection, even as our Father in heaven is perfect.” The Numerical Structure of Scripture, p 56, 57

1. The Law. Here we have the Genesis of the Pentateuchs. As the supremacy of God falls under the definition of number one, just so, the supremacy of God is what the law affirms. So the law displays God as the Sovereign Lawgiver. So, the law is the governing principle of this first division which is not given in Genesis, but in Exodus. In Leviticus is given the law of the offerings, and Deuteronomy is the Second Law. (I don’t know at this time how it applies to Numbers.) Whether creation, deliverance, sanctification, trial, or results in government, all is generally under Law in this first division.

2. The Covenant History. This is the Exodus of the Pentateuchs. Just as history is a testimony of people, places, and events, and testimony falls under the meaning of number two, so the second Pentateuch is history. Also, as relationship is found under the number two, the covenant is that relationship between God and His people:

“The second division gives the Covenant-History. It is a history, alas! of sin and discord and division while also of divine deliverances, until even God’s patience is at an end, and the people become Lo-Ammi (not My people). Even then, the return of a remnant is permitted, though under the Persian yoke, to repeat their old history on a smaller scale. The second book of this section, Judges, is morally the epitome of the whole of it.” The Numerical Structure of Scripture, page 74.

Difference runs through all of the definitions of number two. It may be by contrast or by comparison. Two is also the number of competent testimony: the testimony of two men is true. The power of twofold witness is founded upon difference. The weight of evidence of the histories of the Bible are replete with multiple accounts always giving the required two-fold witness. Now just as number two is the number if evil and division, it is also of salvation and deliverance, so is the history of the covenant is a history of sin and rebellion, decline and departure, interspersed with Divine deliverances. In Exodus the covenant is established, in this second Pentateuch is given the history of the covenant. History is a testimony of people, places and events.

3. The Prophets. This division stands in the Leviticus position of the Pentateuchs. I simply quote Grant:

4. The Poetry/Wisdom Books. This division is the Numbers of the Pentateuchs:

5. The New Testament. Finally, we have the “Second Law” or the Deuteronomy of the Pentateuchs. Within the text of Deuteronomy it presents itself as a second covenant: These are the words of the covenant, which the Lord commanded Moses to make with the children of Isreal in he land of Moab, beside the covenant which he made with them in Horeb.” This puts Deuteronomy in the position in the Pentateuch that the New Testament has in the Bible, and that would make it an archetype of the type of the New Testament. It sets forth the conditions which ultimately enable the people to take possession of the promised land. The text here is found in Romans 8:1-4:

The Pentateuchal Arrangement of Each of the Five Pentateuchs.

There is a progression of revelation from Genesis to Deuteronomy, under the Law, so it is which each of the other major divisions in their ranks.

1.The Law.

Genesis, Exodus, Leviticus, Numbers, Deuteronomy.

Genesis is the book of creation, it is the book of the Generations of Adam.

Exodus is the book of deliverance, salvation, redemption.

Leviticus is the book of sanctification.

Numbers is the book of trial in the wilderness.

Deuteronomy is the book of the moral summing up of the Divine ways with man.

2. The Covenant History.

Joshua, Judges - Ruth, Samuel - Kings, Ezra - Nehemiah - Esther, Chronicles.

Joshua is, perhaps, a type of New Creation, but in conflict with the old.

Judges may answer to deliverance from bondage of sin in the flesh, which is an ongoing process, as being poured from vessel to vessel.

Samuel and Kings, as Grant has it, is a reformation period, preparing for the king in Israel.

Ezra, Nehemiah, Esther is the trial portion of this division.

Chronicles is the moral summing up of the Covenant History.

3. The Prophets.

Isaiah, Jeremiah - Lamentations, Ezekiel, Daniel, the Minor Prophets.

Isaiah is the Genesis of the Prophets. At the outset, he addresses the heavens and the earth. He presents God as Sovereign Creator, and sees the new heaven and new earth, or, New Creation.

Jeremiah is the Exodus. He is called the weeping prophet, suggestive of one afflicted as the people suffered under Pharaoh. He testifies of the New Covenant, in view of the broken first covenant. Lamentations gives testimony to the affliction of the weeping prophet.

Ezekiel as the Leviticus division presents the New Temple.

Daniel as being the Numbers division, gives the dispersion of the people of Israel under the successive Gentile world powers.

The Minor Prophets give the Deuteronomic summing up of the prophetic division.

4. The Poetry/Wisdom Books.

Psalms, Proverbs, Song of Solomon, Ecclesiastes, Proverbs.

Psalms is the Genesis. As the Pentateuch of David, it reflects the Pentateuch which is the Genesis of the Pentateuchs.

Job is the Exodus. Briefly, it is a story of the affliction and deliverance of Job. Job has been taken by some as a type of Israel. There are similarities. Types give only an illustration of the antitypes. One breakdown here is that Job is perfect and upright, one that fears God and eschews evil. Israel is too often viewed as otherwise. However, Job himself breaks down under trial. I have yet to understand, let alone explain how Job naturally follows Psalms in the progression of the Wisdom books. Suffice it for the time that Job fills the second position of, and belongs in this fourth division.

Song of Solomon is the Leviticus. As praise is the occupation of the Sanctuary, so this third division is a song. A person once told me that this book, as well as the book of Esther did not belong in the Bible because God is not mentioned. In pondering that question, I noticed that both of these books is the third in their ranks. Grant has said that the Spirit is not observed directly, but is seen by His actions. Again, here I don’t understand how Song of Solomon naturally flows from Job but that this answers to the third position.

Ecclesiastes naturally fulfills the fourth division. A man of the world who has the world in his hands. Everything is tested and found wanting. Everything fails to satisfy the flesh and the eyes. And, again, how does Ecclesiastes naturally follow Song of Solomon? And yet, Ecclesiastes does fully answer to a fourth position.

Proverbs is the fitting moral summing up of this final division of the Old Testament.

5. The New Testament.

Gospels, Acts, Pauline Epistles, General Epistles, Revelation.

“We come, then, to the New Testament. We have traced the numerical structure all the way through the Old, with whatever imperfection in the way of doing it. We have even begun already to see that the same stamp is on the New; the full light being here come, we ought to see very plainly.

In the Old Testament we have found four Pentateuchs; in the New, spite of its twenty-seven books, there is but one; and this though also a true fifth, is, because of the twofold primary division of Scripture, a single isolated one. And this, it would seem, must be as significant as the Old-Testament four. I do not doubt it to be so, and would venture a thought on the significance of the number 1 in this connection.

The New Testament has its distinctive character in this, that it is the Gospel of grace, which as such manifests God to men. We have already seen this also, and how well it suits a second division of Scripture and with its twenty-seven books. But what, then, is to be the moral effect of such a revelation? Surely this, that God so revealed be enthroned supreme in the hearts of those who receive this testimony, in such a way as could never have been before. Significantly, the ark and mercy-seat, which represent Christ, as we are all agreed, were in Israel the throne of God. He sat between the cherubim. And is it not in Christ that God reigns, as otherwise He has never reigned? both as glorified in His obedience, and in that dear name of "Father" in which we have at once the revelation of God and His relation to us? And what title would like this convey the new obedience to which we are called?--the entire obedience due from children; the endeared obedience which is not only freedom, but freedom as the joy of love?

Thus we find that whereas under the law there were things permitted of which it could be said, "Moses for the hardness of your heart gave you this precept," now nothing is to be conceded to the hardness of men's hearts. "That which is born of the flesh is" indeed still "flesh;" but there is a new birth of the Spirit, and a new power of God for men; and it is to be shown in this, that in the new child's place known, and with the Spirit of sonship, God is to be now wholly God. "Ye have heard that it hath been said to them of old time ....; but I say unto you." "Be ye therefore perfect, even as your Father in heaven is perfect."

This, then, is what I believe the one Pentateuch of the New Testament suggests to us, spreading out as it does in its glorious compass of twenty-seven books, like the various fruits of the tree of life which the

river of life sustains and fructifies.” The Numerical Structure of Scripture p 120, 121

The four Gospels are decisively the Genesis. Genesis gives the account of creation and Adam is made the head of creation. Genesis is the book of the Generations of Adam and it is a collection of biographies of the fathers. There are four Gospels because they are the account of New Creation and they are of the unusual division of three plus one rather than the natural division of two plus two. They develop the various aspect of the Humanity and Divinity of the Lord as King, Servant, Man, and Son of God. They comprise the book of the generation of the Last Adam, the Second Man, who is the Head of New Creation.

The book of Acts is the one book of New Covenant History, answering to Exodus and also to the Historical books. They chronicle the leading out of the people of God from bondage under the law, mostly by the instrumentality of Paul, who, himself was led out of this bondage. Acts naturally follows the Gospels which laid the groundwork.

The Pauline Epistles easily fulfill the Leviticus division. It is Paul who establishes the Gentile Churches, shows us that the Church is the Temple of God by the indwelling of the Spirit. It is Paul who leads us into the Sanctuary as seated together in the heavenly places. The fourteen epistles in this division are in two subdivisions each of which forms a Pentateuch. In the chart “The Periodic Bible”, they are an expansion of the third column of the fifth row, and their divisions line up with the groups in their respective columns, and they aptly fill their numerical positions.

The Catholic Epistles comprise the Numbers division of the New Testament. They address trials in the world, whereas trial is not the subject of any of Paul’s epistles. It is only after new creation, redemption, and sanctification, that the trial of faith in the world, whether it be genuine or not.

Revelation brings us to end of the Church age, to the threshold of eternity and the judgments which immediately precede it. It offers a view of the New Jerusalem where it is declared that the tabernacle of God is with men. The judgments are the moral result of God’s dealing with man. What is beyond is eternity.

Pauline Epistles, Part I

The Pauline epistles, as they are arranged in two rows of five columns each, continue the five columns of the groups as well as answer to the meaning of the numbers of their respective groups.

Romans, as the Genesis of Paul’s first division, is the seed plot of the Pauline epistles. It easily occupies the Genesis position with its many references to the Sovereignty of God, the Righteousness of God, the law, the law of faith, the righteousness of faith and the principles thereof. It is addressed to those who reside in the city which was the seat of government of the world in that time.

Galatians is the Exodus. It lays the foundation of justification by faith as deliverance from bondage under the law. It was in a time when I was going through severe turmoil that I was searching the Bible for comfort and direction for my life, in one of many sleepless nights. I was reading Galatians, and having read Grant’s The Numerical Structure, Galatians struck me as being a number two. That was not the position it occupies in the English Bible. Remembering that Grant had changed the order of several of the books to fit their numerical meaning, like Mendeleev had changed the order of a couple of elements to fit in the groups answering to their chemical properties, I found his book and looked up his order and saw that it indeed was a second in its series.

Ephesians leads into the sanctuary as seated together in the heavenly places in Christ Jesus. Everything in Ephesians is in the heavenly places from being seated there to wrestling against the powers and principalities there.

Colossians and Philemon fills the Numbers division, as Grant has it, giving the furnishing for the path through the world. I am not as clear on this as other parts of these divisions. Philemon easily answers to a second part, as it addresses the plight of a runaway slave and is most closely associated with Colossians.

Philippians is the Deuteronomy. I am even less clear on this book. Mendeleev composed his table and predicted the existence of certain elements by his understanding of the properties of chemical groups, and so he left gaps in the table for these elements. He even described some of the properties of these elements. When they were discovered, they answered to their descriptions and filled the gaps he left for them.

Pauline Epistles, Part II

Thessalonians is the Genesis of Paul’s second division. Not that it speaks of creation per se, but that it is characterized by the meaning of number one. I have little to say about this at this time.

Corinthians is the Exodus. Now it is obvious that these letters fill the second place in that Paul is addressing the evils that have crept into the assembly, the first of which are the divisions and contentions among them.

Hebrews is decisively the Leviticus. It compares the various typical priesthoods with the priesthood of Christ, namely, their offices pertaining to service in the temple and the sanctuary.

Timothy is the Numbers. I would never have come up with this interpretation of Timothy on my own. I don’t fully understand it now, but it seems to fit. If it were the mere ramblings of a senile old apostle, it most likely wouldn’t fit at all.

"The epistles to Timothy speak of the Church as the house of God, to be ordered for Him in that holiness which becomes it. Therefore, in the first epistle, the provision of elders and deacons, the care for godliness and good doctrine every-where manifest. The Church of God is the pillar and ground of the truth, and we are to know how to behave ourselves in it.

But already there are teachers of the law, and blasphemers like Hymenaeus and Alexander; and the Spirit expressly assures us that in the latter times men shall apostatize from the faith, giving heed to seducing spirits and demon-teachings. The second epistle shows already a vast change. The house of God is become like a great house, with its gold and silver vessels indeed, but also those of wood and earth, and some to honor and some to dishonor. Now, therefore, one must purge one's self from these in order to be a vessel unto honor, and fellowship is to be maintained with those who call on the Lord out of a pure heart. The last days are more distinctly seen, and persecution ever for those who will live godly in Christ Jesus. The apostle's course is finishing with joy, and now we are commended to God and the word of His grace.

These are the wilderness books of the second series. How different from that bright Colossian epistle of the first! And yet the soul of the apostle is bright. In the removal of all that can be shaken, we learn but the more what it is to have our portion in that which cannot be shaken." The Numerical Structure of Scripture p 148, 149

Titus is the Deuteronomy. As with Timothy, I would never have come up with this interpretation of Titus.

"Titus closes this series with the Deuteronomic assurance that God's way is holy as the end is sure. The truth is according to godliness. The grace of God which bringeth salvation teaches us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope, even the appearing of our great God and Savior, Jesus Christ, who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a people for His own possession, zealous of good works." The Numerical Structure of Scripture p 149

Chapter 6. The Groups of the Periodic Bible.

Grant supplied a chart in the introduction to Volume I of the Numerical Bible. In that chart the groups are listed in rows. However, in the chart: The Periodic Bible, these groups are listed, instead, in columns because the Pentateuchs are analogous to the periods of the Periodic Table, and the resulting columns are analogous to the groups in the Periodic Table. The Periodic Bible differs only in form, not in substance, from Grant’s layout. Most of the brief descriptions in his introductory book, “The Numerical Structure of Scripture.” The reader should refer to the definitions of the numbers to get a better understanding of the correlation.

Group I Group II Group III Group IV Group V

Genesis Exodus Leviticus Numbers Deuteronomy

Joshua Judges/Ruth Samuel/Kings Ezra/Nehemiah/Esther Proverbs

Isaiah Jeremiah/Lamentations Ezekiel Daniel Minor Prophets

Psalms Job Song of Solomon Ecclesiastes Chronicles

Gospels Acts Pauline Epistles Catholic Epistles Revelation

___________________________________________________________

Pauline Epistles

Romans Galatians Ephesians Colossians/Philemon Philippians

Thessalonians Corinthians Hebrews Timothy Titus

Having discussed these books in their respective rows, and now characterizing them in their respective columns, some of this information is necessarily repetitive. In Grant’s book, The Numerical Structure of Scripture, he characterizes each book in, what he believed to be their true order following the rows. This section follows the columns in order to demonstrate how character of meaning of each number flows through each of these columns. Grant’s commentary gives the best characterization for most of these divisions.

Group I: The Genesis family: 1. Genesis; 2. Joshua; 3. Isaiah; 4. Psalms; 5. The Four Gospels.

Pauline Epistles: Romans, Thessalonians.

One thing I have observed in this column is Adam, as head of creation, is a type of Christ, Joshua, who leads into the land of Canaan, is a type of Christ, David is a type of Christ, and, of course, the Gospels present Christ. I am not clear that Isaiah is distinctly a type of Christ, but his prophecy clearly belongs in the Genesis position.

Genesis is the first book whose position singularly agrees with its name for Genesis means beginning which is a meaning of the number one.

“Now what is the first thing that would strike any of us as to the book of Genesis? I suppose that it is, in it we find the story of creation. I need not say how fully this agrees with the number we have been considering.

“How much this includes within it will be plain if we consider it: supremacy, election, counsel, are all implied, and Genesis in all its parts brings out these.

“1. Supremacy. “The Almighty” is the name by which God revealed Himself to the patriarchs, as He declared to Moses (Ex. vi. 3). It is found six times in the book of Genesis, only three times in the Pentateuch beside. In the book of Job it is used largely, but only eight times in the Old Testament beside. It is clearly characteristic of the book, therefore.

“2. Election. Genesis is surely the very book of election. I do not mean that the doctrine is found: we shall not find it in any of these early books; but the fact is every where. Abraham (and Israel his seed), Isaac, Jacob, whose lives fill a large part of the book, are all examples of it. They are the very ones that the apostle brings forward in the ninth of Romans.

“3. Counsel. Genesis has been often called the seedplot of the Bible. Every thing almost in the revealed counsels of God finds its place in it in some way; and at the outset, in the six days’ work, we find prefigured, not only the work of God in individual souls, but the dispensational steps of blessing, closing with that which is beyond all dispensations--that rest of God into which we labor to enter.

“Again, the time of the Genesis-history is emphatically that of the age of promise. The promise of the woman's Seed is what shines with starlike radiance over the first part, followed in the second by the covenant with Abraham, which, the apostle assures us, the law, coming four hundred and thirty years afterward, could never hamper with conditions. Sovereignty in blessing thus marks the period throughout.

“It is evident that these are features of the book, as it is also that they answer to the numerical place of the book. The key fits the lock thoroughly. It is not that certain things in it can be taken and made to apply: that, no doubt, would be easy enough to do any where; but the point is, that the numerical structure brings out just what are its characteristic features. And so it is always, and this is what shows its design, and proves it to be of God. It could not be, unless it were designed to be.”

The Numerical Structure of Scripture, pages 30-32

Joshua gives the history of the conquest of Canaan and that by Almighty Power. Its two major divisions are: The Conquest of Canaan; and the Division of the Land.

Isaiah

“Isaiah is, there need be no doubt, the Genesis of the Prophets. Even that which may seem at first sight against it is in fact an evidence of it, namely, the exceeding largeness of the scope of his prophecy, which seems to concentrate all lines of truth and blessing. Thus he is called the “evangelical prophet,” and the “prophet of salvation,” and a glance at a concordance will show how much he uses the very words, “salvation,” “Saviour,” “redemption,” “Redeemer.” but so, with almost more appropriateness might he be called the prophet of sanctification, so full is he of “holiness,” and of the “Holy One.” But this is the fulness of one who is eminently the prophet of the divine counsels. “Counsel” and “purpose” are common words also with him:--“I have purposed;” “The Lord of Hosts hath purposed;” “My purpose shall stand, and I will do all My pleasure;” “The counsel of the Lord;” “Which is wonderful in counsel;” “Thy counsels of old are faithfulness and truth.

“So His omniscience is dwelt upon:--“New things do I declare: before they spring forth I tell you of them.” “Who as I shall call and shall declare it and set it in order for Me, since I appointed the ancient people? and the things that are coming and shall come, let them show them unto them.” “Who hath declared this from ancient time? who hath told it from that time? have not I the Lord?” “I have declared the former things from the beginning; and they went forth out of My mouth, and I showed them; I did them suddenly, and they came to pass.” “Declaring the end from the beginning, and from ancient times the things that are not yet done.”

“He chooses and calls:--Israel are, again and again, “My elect;” “My chosen;” “Jacob, whom I have chosen;” “My servant, whom I have chosen;” “Israel, whom I have chosen.” “I the Lord have called thee;” “I have called thee by thy name;” “Yea, I have called him;” “I have called him alone;” “When I call unto them, they stand up together.”

“The last passage is an assertion of creative power, and this too is again and again dwelt on:--“The everlasting God, the Lord, the Creator of the ends of the earth;” “He that created the heavens;” “The Lord that created thee;” “The Creator of Israel;” “I make light and create darkness: I make peace and create evil;” “I create new heavens and a new earth;” “The Lord that made thee;” “The Lord that maketh all things.”

“Thus He is the one only God: “Who hath directed the Spirit of the Lord, or being His counselor hath taught Him?” “To whom, then, will ye liken God?” “To whom, then, will ye liken Me, or shall I be equal?” “I the Lord, the First, and with the last;” “I am the Lord, that is My name, and My glory will I not give to another;” “I am the First, and I am the Last, and beside Me there is no God;” “Is there a God beside Me: yea, there is no God;” “that stretcheth forth the heavens alone, that spreadeth forth the earth by Myself.”

“These are only a part of the testimonies that might be collected, but surely there is no need to multiply them further. In others of the prophets no doubt some similar passages may be found, but Isaiah is the home of such expressions, and some are peculiar to it. Ezekiel uses the word “create” three times; Jeremiah, Amos, Malachi, once each; and these are all the occurrences in the Prophets. The making of the heavens and earth is ascribed to or claimed by God five times in Jeremiah; of the sea and the dry land, once in Jonah; of one woman for the man, once in Malachi; and Jeremiah and Hosea once speak of God as the “Maker.” In Isaiah, this word alone is used in such connections fifteen times. “Forming” is ascribed to God similarly in Jeremiah, six times; in Amos, twice; in Zechariah, once. Isaiah uses it eighteen times.

The “First and the Last,” or “with the last,” is found three times in Isaiah, and never elsewhere.

“I mention these things simply to meet the thought that probably others of the prophets might yield similar results if searched for them. It is not at all so. Examination only demonstrates the characteristic difference more and more. He is the prophet of the divine supremacy, counsel and sovereign will; his prophecies are the Genesis of the Prophets.”

The Numerical Structure of Scripture p 88-90

Psalms As the Pentateuch is in the first position of the divisions of the Bible, so Psalms is the first division of the poetry books, being “The Pentateuch of David.” Of Psalms, Grant says the following:

“No one that knows the Psalms will doubt that they have all the largeness of the Genesis-books. That they are in fact thus large with the fulness of the divine counsels which they are, more fully than is even now generally seen. The reason is, no doubt, the style in which they are written, which may be well under stood from the confessedly Messianic psalms. Take for example the twenty-second psalm. It is not a direct prediction, but the Spirit of God leading the Psalmist, in the expression of personal feelings, to go beyond himself, so as to become, whether consciously or not, representative of One greater than himself. The psalm is thus left as a divine secret, a mystery to be unraveled by faith. The prophecy is made to conform to the character of these experience books.

“But so also in many another psalm, in which not Messiah but a saint of latter days is put before us in an exactly similar manner; so that the experiences, feelings, and exercises proper to the people f God then are found in the outpourings of the heart of an Asaph, a Heman, an Ethan, a son of Korah, or even of David himself.

“The people so taken up is Israel - the ten tribes or the two, - seen in sorrows which will come upon them in the great time of Jacob’s trouble, out of which he will be delivered and brought into lasting blessing. It is a time when, the Church having been removed to heaven, and the times of the Gentiles fast hastening to an end, Israel will pass through the trials which will purify and prepare them for the blessing. It is the time of unparalleled tribulation of which the twenty fourth of Matthew speaks, and the mingled and various character of it is such, that believers of every time have been finding in its prophetic anticipation a provision made for the most diversified conditions, while the saints of that time will find in it a special provision for peculiar need. The sufferings and the grace of Christ are seen in special relation to these, while of course faith’s portion ever, and its joy. But the blessing flowing out is seen in connection with Israel and the earth in the constant style of Old-Testament promises. Our own are better and heavenly ones.

“But thus the range of the Psalms is an exceedingly wide one, and in striking contrast in this respect with the other books of its division. More even than with Isaiah is their theme salvation, though even here, in the Christian sense, we must not expect to find it in its fulness. The blessedness of one whose iniquity is forgiven and whose sin is covered we do find, and, with the justification of Abraham and Habakkuk’s word of the just who live by faith, it is part of the threefold text from the Old Testament on which Paul preaches in the epistle to the Romans. All lines of Old-Testament truth meet us in the Psalms, and what has been said of Israel’s great prophet is just as true of her great Psalmist also.

“But what makes them psalms gives them surely their character. They are heart-melodies addressed to God; so that in the saddest of them, still God reigns: amid all fears and questionings and darkness and difficulty, it is to Him ever that the soul turns; and thus there comes into its wildest outpourings a rhythm and tender sweetness which awakes nature around, as in the utterance of harp or other instrument, into responsive accompaniment. Thus the Psalms proclaim God sovereign, and the book of Psalms as such comes first among the experience books. With assurance of victory in all the strife of which these books are full, the singers are put in the forefront of the battle.”

The Numerical Structure of Scripture, pages 109-111.

The Gospels comprise the New Testament Genesis. In Genesis, Adam is appointed head of the creation. Genesis is the book of the generations of Adam (Genesis 5:1). Headship comes under the primacy aspect of the number one, and so Genesis is also a collection of biographies of the patriarchs, or, life stories of the fathers. The Gospels are biographical accounts of the Last Adam, the Second Man. These designate Jesus Christ as the New Head of New Creation. The significance of there being four Gospels is that it is New Creation, and they divide into 3 plus 1: He was tempted (tested) in all point as we are, yet without sin. When natural order is tested, it generally breaks down into 2 times 2. The first three answer to the first three numbers, respectively: Matthew presents Christ the King, as supreme, Mark, as the Servant, as taking the inferior place, and Luke as the Man and as man, the High Priest. For a detailed exposition, see “Four Views of Christ” by Andrew Jukes. John is a second division and presents the Word made flesh, Christ the Son of God. Yet, being a fourth Gospel, the world figures prominently, as a glance at a concordance will show.

Romans. 1. The sovereignty of God is what the law affirms. The law figures prominently in Romans, as does righteousness, as Grant states it:

“A mere glance at a concordance will assure us how large a place in Romans the thought of righteousness has. Conspicuously absent from the practical and preceptive fourth division, in the rest of the epistle it is occurring constantly; while justification, the declaration of righteousness as against accusation made, has proportionately almost as large a place.* (*righteousness is used 36 times in Romans and next to that is used 7 times in 2 Corinthians. Righteous is used 7 times, in Romans exceeded only by Matthew and Luke). Thus the foundation character of the epistle is fully manifest; and the foundation is, one may say, of squared stones. These words occur in various applications but in the same interest, that of the salvation of the sinner who believes in Jesus. Thus we have man’s lack (and hopeless lack) of righteousness fully proved against him; but with this the righteousness of God in justifying; that righteousness is imputed without works; that it is a righteousness of faith; a justification by the blood of Christ; and how righteousness of life is secured by it. Romans is thus a full and exact gospel treatise; but it goes further than many Christians are able to follow it, even to a place in Christ attached to a new life in Him, of whom Adam was but the contrastive type. These two things then, righteousness and a place in Christ, may be said to be the twofold theme of the first epistle. The righteousness of God in the present rejection of Israel as a nation (chaps, ix.-xi) is an argument appended very naturally to the main topics; though here also righteousness is the keynote still, and of course in harmony with the numerical place of the epistle.”

The Numerical Bible, Volume VI, Acts to 2 Corinthians, The Epistles of Paul, pages 180 - 184.

1st and 2nd Thessalonians. I am not as clear as to the characterization of Thessalonians as being in the first position in this second subdivision, though Grant’s observation of them being in the Father is characteristic:

“The epistles to the Thessalonians are, as already said, distinguished from all others by the style of their address “to the assembly of the Thessalonians which is in God the Father.” Of the assembly as the body of Christ there is no mention; a thought with which that of an assembly of Thessalonians would be incongruous. They are addressed as possessors of divine life, which is manifested in them by their faith and love and hope, wrought in them by the gospel in the power of the Holy Spirit, and which declares their election. This is especially dwelt upon in the first epistle, though referred to more briefly in the second. The character of the witness through whom God gives this effective testimony is dwelt on also; and the heathen themselves are witnesses of the effect, in their being turned from idols to serve the living and true God, and to wait for His Son from heaven, their Deliverer from the coming wrath. They had a new King, people said, one Jesus. How new a thing indeed to those whose gods might inspire fear, but in the vices they exhibited, neither love nor respect! Here now was a King indeed, and a people who could justify their loyalty as none else could, - a King with a crown of thorns, and a Saviour! Faith, love, and hope found their centre thus in Him; their future was but His coming, and so both epistles, though in different aspects, contemplate it. The large place it has is fully accounted for: it was part of the Christian character, as given by Christ Himself when on earth, “Ye yourselves like unto men that wait for their Lord."

The Numerical Bible, Volume 6, Acts to 2 Corinthians, page 427.

Group II: The Exodus Family: 1. Exodus; 2. Judges/Ruth; 3. Jeremiah/Lamentations; 4. Job; 5. Acts.

Pauline Epistles: Galatians, Corinthians.

Exodus.

Exodus 3:7-9, KJV: And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.

Exodus thus gives the account of deliverance from bondage in Egypt. After the death of Joseph, there arose a king who knew not Joseph. The Israelites are falsely accused that if an enemy rises up against Egypt that they would fall in with the enemy and get themselves out of the land. So they are brought under bondage. Then a man of God is raised up to deliver them. They exit the land of Egypt and are brought into the covenant relationship with God through the mediation of their deliverer.

Judges / Ruth

In the book of Judges, after the death of Joshua and of his generation, there arose a generation that knew not Jehovah. The children of Israel did evil in the sight of the Lord. The Lord delivered them into the hands of their enemies and the hand of The Lord was against them for evil and the people were distressed. Then the people cried out to the Lord and the Lord raised up judges to deliver them out the hand of their enemies. Upon the death of the judge, the children of Israel turned and served other gods (Judges 2). Servitudes and deliverances characterize this second division of the Covenant History. According to Grant:

The second part, as we have seen, is composed of two books, both of which may be comprised under the common title of “Judges,” as belonging to the same historical period, a period in sad contrast to that of the previous book. If Gilgal, which the angel of the Lord now leaves, and where the reproach of Egypt was rolled off, characterizes the times of Joshua, Bochim, or “Weepers,” to which he comes, no less characterizes the times of the Judges, when the reproach of Egypt--of servitude--has more than returned. The book before us speaks alike of sin and its terrible fruit in Israel, although the second, as a sort of gospel-supplement to the first, is made to show us especially the help lain upon One that is mighty, and Him “in whom might is,” as Boaz' name signifies. This is a secret for the ear of faith, however; the general history is in the book of Judges.

Jeremiah / Lamentations

Jeremiah has been called “The weeping prophet” corresponding to “Bochim” - “weepers” which characterized the book of Judges. Quoting Grant:

“There is more difficulty in showing Jeremiah to be the Exodus; and indeed we must notice all through Scripture that every book has its individuality; no one is a mere repetition of another. And in these comparisons which we are making, we shall find a wide variety under every resemblance. It is said no two leaves can be found upon a tree which exactly resemble one another. And God is everywhere the same God.

“The first thing we may notice in Jeremiah is the prominence of the person of the prophet, and how much in various ways he seems to typify the Lord. This is noticed by commentators generally, while unbelievers of various kinds have taken him as the representative of the Servant of the Lord in Isaiah’s wondrous picture of the Messiah (Is. 53).

“Undoubtedly, of all the prophets he is the man of sorrows, rejected as he is by his personal intimates and by the nation at large, while bearing in his soul their burdens, and feeling the broken bonds of relationship between Jehovah and His chosen nation. In this spirit he becomes the mediator between them, although here the contrast between type and Antitype cannot but come out. It is this intense sorrow which spreads itself over the brightness we should expect in a prophetic Exodus. The living affection of the Spirit of Christ manifests itself yet in this sorrow.

“And there are passages in which the storm clears away, and the sun shines brightly out. “The Lord our Righteousness” is found twice in Jeremiah, and found no where else; although Isaiah has more than once a parallel thought. But the “new covenant” is the explicit announcement of Jeremiah only, and when we know that the “new testament” is but this “new covenant,” and how Paul glories in being a “minister of the new covenant,” then he does indeed become the prophet above all others of the present grace. The breaking of the legal tie between Jehovah and Israel, while it is the effect and judgment of their sins, is made, in the wondrous goodness of God, the occasion of setting aside the law “for the weakness and unprofitableness thereof, for the law made nothing perfect.” “For if that first covenant had been faultless,” says the apostle, “then should no place have been sought for the second; for finding fault with them, He saith, Behold, the days come, saith the Lord, when I will make a new covenant. . . In that He saith, ‘a new covenant,’ ‘He hath made the first old.’ “

“How important, then, is this word by Jeremiah! The very ruin and break-up of existing things in the midst of which he moves brings him there where he can contemplate clearly the new grace that is to follow. No prophet, then, takes so fully, after all, the Exodus place as he.” The Numerical Structure of Scripture pp 90-92.

Job.

The book of Job is a controversy throughout. The accusation of the enemy occasions his being given over into the enemy’s hands. Then come Job’s friends, who knew not Job: “And when they lifted up their eyes afar off, and knew him not,” . . . (Job 2:12). The whole discourse makes manifest the fact that they did not know Job. As it happens, Job needed to be brought to the place of knowing himself.

Acts.

Acts is the one book of New Covenant history, aligning with the Exodus family and with the Covenant History. Among its central themes is the deliverance from bondage under the law as given in Acts 15 showing that a return to Judaism is to be back under servitude of the law.

Galatians.

“The epistle to the Galatians fills the second place as dwelling upon the contrast between law and grace, the first nevertheless bearing witness to the last, to which it is the ministering handmaid--the Hagar to another Sarah. If the Acts be the historical Exodus from the yoke of bondage, Galatians is its doctrinal statement and justification. This is evident.

“The characteristic word in Galatians is the “cross.” Other epistles do indeed speak of it: 1 Corinthians, Philippians, and Colossians twice; Ephesians and Hebrews once. But in Galatians it has a peculiar place. Testimony as it is to the world's enmity to Christ, it is testimony no less to the opposition of the law to man's salvation. The curse of the law has to be borne by Him who would in His love redeem us from it. “Cursed is every one that hangeth upon a tree.” How strange, too, the testimony in the curse, which might seem as if it were suspended through the ages just to fall upon the head of Christ! Why should a man be specially cursed who hangs upon a tree? What answer can be given except that thus must be marked that death which was to be borne for sinners, as not simply man's infliction, but God's penalty? What, then, must be the moral result, but that “they that are Christ's have crucified the flesh with the affections and lusts?” And as to the world, the apostle expresses it in most vehement words, “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by which the world is crucified to me and I unto the world!” And “Christ gave Himself for our sins, that He might deliver us out of this present evil world, according to the will of our God and Father.

“Thus the exodus from the law is an exodus from the world also, and deliverance is thus far complete.”

The Numerical Structure of Scripture, pages 139-140

“Galatians is in closest connection with Romans, being a buttress to its doctrine of justification by faith; but essentially, in accordance with the second place in which it stands, it is a controversy. Judaism and Christianity, law and grace, are shown to be in absolute opposition, now that faith is openly avowed to be God’s principle, the schoolmaster’s reign over, and the children of God at home with God, having received the Spirit of adoption. The “cross,” “crucified,”! “curse of the law,” are characteristic words: the law as a principle lay in the way of blessing, and to be a Saviour Christ must take its curse, to remove it from us. Thus alone could the spirit of bondage be removed, and the liberty attained with which Christ has made us free. But also this deliverance is from the world, as well as law: the cross is the stamp of the world’s enmity to Christ; and we, as crucified with Him, are crucified to the world. Nothing counts for God now but that new creation, to which as in Christ we belong.”

The Numerical Bible, Volume VI, Acts to 2 Corinthians, The Epistles of Paul, pages 180-184.

1st and 2nd Corinthians

“If the epistles to the Thessalonians give us the character and hopes of the children of God, those to the Corinthians speak of a fellowship in which the children of God are now gathered together. Corinthians gives us the Church of God, as the practical fellowship of saints on earth, not in the heavenly aspect in which Ephesians presents it. But upon earth there is a trinity of evil to oppose and corrupt, if possible, that which is of God; and Corinth was noted among the Greeks themselves for its vice and profligacy. The power of the Spirit of God had been shown signally here, and the Lord had much people in the city; but they had not maintained themselves in holy separateness from the evil around, and the epistle devoted to the order of the Church on earth is a striking witness to the incoming evils. Divisions had rent their fellowship, the wisdom of the world had displaced to a great extent the wisdom that was in Christ, the loose walk permitted among them outraged the very heathen, while from the idolatry around even they were not separate. Thus the world, the flesh, and the devil had place already in what was the temple of God on earth, and instead of mourning, they were rejoicing and puffed up.

“The first division of the first epistle deals with these evils; the second develops the internal order of the Church: the subjection of the woman to the man, as of the man to the Lord; the regulation of the Lord's supper, the showing forth of His death; the gifts in the body, and the spirit and manner of their exercise. Subjection, testimony, mutual ministry in love,--these are the things insisted on. The third division shows how the Word of God itself, the fundamental doctrine of the resurrection, was in question among them: the whole basis of the assembly was being lost.

“The second epistle is again an appendix to the first, its subject being the ministry of the Word, its character as the ministry of the new covenant, its trials, exercises, sustaining power and compensations. Of this the apostle is himself the living exponent, and all his heart is told out in it; but we see also that ministry is not confined to this public service, but that the ministering of one's goods even is also this.”

The Numerical Structure of Scripture, pages 146-147

Group III: The Leviticus Family: 1. Leviticus; 2. Samuel/Kings; 3. Ezekiel; 4. Song of Solomon; 5.

Pauline Epistles: Ephesians, Hebrews.

Leviticus follows that deliverance where the people are brought out of bondage and into covenant relationship with the Lord. The tabernacle has been set up, and the people are invited to come into the presence of the Lord by means of the offerings, and so, their sanctification.

Samuel / Kings. Number two is prevalent in this third part of a second division, but answers well to that third part. It is a history of decline, though, as a resurrection period, yet the general trend is decline with intervening deliverances.

“The third part is composed likewise of two books, for we have seen that Samuel and Kings are but one book each. The connection between these, and their distinction from all others, is plain enough. They are both books of the Kings, and the title of Samuel for the first seems really a misnomer. From the very beginning, in Hannah's song of praise, the anointed king is in view. The opening shows the priesthood, as a link between God and the people, morally gone. Soon the ark of the covenant is actually gone; and although it could not remain in the Philistines' land, and quickly returns to within the Israelitish limits, yet to the people themselves it scarcely can be said to return till David brings it to Zion.

“Thus this third part is a resurrection-period ; and the prophet at first becomes the spiritual link between Godand the people. When the kingdom is afterward divided, and Israel is following Baal or the golden calves, then the prophet is again an extraordinary link while the patience of God holds out toward them. Thus the books of the Kings speak more of the prophet than all the rest of the historic books together. This is clearly a numerical mark, therefore.

“But the prophet is, as I have said, the introduction to the king, and the king is of course the prominent feature in these books. This seems, on the other hand, a difficulty. But it is more than relieved, I think, by considerations to which I have been led but recently.

“We have seen that the book of Samuel opens with the ruin of the priesthood, and that the ark, though soon returning out of the enemies' land, is not by this restored to its former position. In the words of the seventy-eighth psalm, “He forsook the tabernacle of Shiloh, the tent which He pitched among men.” To that tabernacle He never returns. The ark remains at Kirjath-jearim, in the house of Abinadab, all the time of Samuel and of Saul. The tabernacle we find afterward removed to Gibeon, but it is empty; nor is the ark “inquired at in the days of Saul” (I Chron. xiii- 3).

“It is this that in the hundred and thirty-second psalm burdens the soul of David: “Surely I will not come into the tabernacle of my house, nor climb up into my bed; I will not give sleep to my eyes, nor slumber to my eyelids, until I find out a place for the Lord, a habitation for the mighty God of Jacob.” The ark is brought to Zion, and God says, “This is My rest forever; here will I dwell, for I have desired it.” But the temple is built only by Solomon: not the man of war, but the prince of peace must build it.

“And in all this, a greater than David or Solomon is to be seen. It is Christ who alone can give to God a final dwelling-place among men: “Behold the Man whose name is The Branch; and He shall grow up out of His place, and He shall build the temple of the Lord, even He shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne: and the council of peace shall be between them both (Zech, vi. 12, 13).

“Thus behind the kingship in Israel there is this greater question of the dwelling of God with men. The king was necessary to this. Sovereign power must unite with priestly intercession, and a David must put down opposition, in order for a Solomon to reign in peace and build the temple of the Lord. For this, the whole book of Samuel is a preparation; the book of Kings shows it a completed thing. But these are only shadows of the true, therefore they pass. The sabbatic rest is broken up again by sin. The kingdom is divided, the temple desecrated, and the nation finally dispersed.

“He is not yet come who unites the kingship and the priesthood in His own person. David, as a shadow, may wear the ephod, and order the worship, and provide the song; but the true Priest must be the risen One: the almond-rod with its fruit out of death must be His type. King and priest fall asunder therefore; the gleam of light passes away: the glory leaves the temple on earth, and the characteristic of the next books is that God is the “God of heaven.” The kingdoms of the earth are given to the Gentile.

“This is an account too brief and shallow, yet it should make plain that the great question in the books before us is that of the sanctuary of God on earth. And this makes them a most suited third section. Of these,-

(1) Samuel, as the first book, speaks of the introductory tabernacle-period;-

(2) Kings, of the temple completed, and a reign of glory and peace; but then of sin, of service divided with false gods, of division in the kingdom, henceforth in intestine strife, of deliverances also indeed, and the testimony of the prophets raised up, but still of constant and worse departure, until the divided kingdom falls a prey to its enemies.”

The Numerical Structure of Scripture pages 79-83

Ezekiel is prophet and priest though not king. Yet as priest, he is the prophet of the sanctuary. His book aptly fills a third position in this third division.

“Ezekiel fills, indisputably, the third place among the prophets. It is all through the application of a text from Leviticus. The prophet is here at the same time a priest, and as a priest he is bidden to examine as to the leprosy of Israel. The proofs, alas! are multiplied, the case is plain: then the glory of God, insulted to His face by the most open idolatry and the most flagrant sins, leaves the city; the leper is put outside the camp.

“But in God there is help, though not in man. It is His grace which has made provision for sin, when it has come to extremity and is out before Him: “If the leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague, from the head even to the feet, wherever the priest looketh; then the priest shall consider, and if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague.” In Ezekiel, this is now fulfilled to Israel. The prophet does not close, as Jeremiah does, with sorrow, but sees the people brought back by the omnipotent grace of God, a new heart given them, and a new spirit put within them; the nation arises as from the dead; Judah and Ephraim are joined together; and now a new temple receives the glory of God, and from it issue the streams of blessing which revivify the sea of death itself.

“Thus Ezekiel needs no vindication as the third book of the prophetic series. It is the book of the sanctuary; of the glory of God, of national resurrection; while throughout, Leviticus furnishes its text in the commandments as to leprosy and the cleansing of the leper.”

The Numerical Structure of Scripture pages 93-94

Song of Solomon. Praise is the occupation of the sanctuary, and so, a song aptly fills this third part of the fourth division.

“In Solomon's Song all true intelligence has seen the picture of occupation with the Beloved. And thus it is a song--yea, the Song of songs; such an one as in the sanctuary alone one sings: for the presence of God is the true home of liberty and joy. In Job, we find the introduction to it indeed in sorrow, but that is an other thing. Here also exercise of heart is not over, for it is not the full Christian place that is recognized here, but--as the same writer referred to a short time since says,--"the re-establishment of the relation be tween Christ and the remnant [of Israel], in order that by exercise of heart--necessary on account of their position--they may be confirmed in the assurance of His love, and in the knowledge that all is of grace, a grace that can never fail. Then is He fully known as Solomon. His heart becomes like the chariot of His willing people (Ammi-nadib) which carries Him away."

Occupation with the Lord is the token of the sanctuary, and we shall find it one of the commonest marks of a third section. This is clearly the place of the book, therefore, in this division.”

The Numerical Structure of Scripture page 118

Pauline Epistles.

“The order of the epistles varies somewhat in different MSS., as has already been remarked; and in the east, as it would seem, the “catholic” epistles stood before those of Paul. But in the west, the order obtained substantially as it is found in our common Bibles. The order of the Pauline epistles among themselves has been also generally maintained as we have it to-day, although not without minor differences.

‘No account can be given of any reason for one arrangement rather than another, and no claim of any divine authority for any arrangement has been made, so far s I am aware. We do not seem, therefore, in any way limited as to this.

‘Now if the numerical system has any value, the Pauline epistles, and not the catholic, have rightful claim to be the third division of the New Testament. The catholic epistles all have for their subject, in some sense, the path through the world. They stand, in this way, as a fourth division, plainly. While Paul it is who establishes the soul before God, opening the holiest and bringing us in there, as he says himself, “warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.” Another has pointed out that the very doctrine of justification by faith itself is only explicitly announced by Paul. On the other hand, the walk through the world is not really the subject of one of his epistles.

‘It is Leviticus that gives the different features of the Lord's great offering as the measure of our acceptance and of our sanctification to God, and it is Paul who interprets this into the plain speech of the New Testament. His epistles, then, are plainly the third division; and is it without design that there are just fourteen of them (if Hebrews be counted in)? that is twice seven, which according to the significance of the numbers would mean, “The testimony of a divine work accomplished.” Their character could hardly be more concisely given.”

The Numerical Structure of Scripture, pages 133-134

Ephesians.

“And now Ephesians comes in to give the positive side of what we have in Christ, and raise the Christian up to the full height of his position. Ephesians has very decisive marks of the place it holds--the third place; for there is no book that so opens the heavenly places for us: Hebrews, indeed, as worshipers; but Ephesians, to set us there in Christ.

“We have not the Christian as dead to sin or law or the world now, but first dead in sins, and then quickened and raised up with Christ, a wholly new creation. Sanctification is thus provided for: “We are His workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them.”

“Then we are “made to sit together in the heavenly places in Christ Jesus.”

“And from being afar off are brought nigh to God, and have access through one Spirit to the Father.

“And not only so, but are made a spiritual habitation of God, growing into a holy temple in the Lord.

“Then we have the revelation by the Spirit of the mystery of the Church before hid in God, that to the principalities and powers in heavenly places might be made known, through the Church, the manifold wisdom of God.

“Then a prayer, that through the power of the Spirit Christ may so dwell in the heart by faith that we may be filled up unto all the fullness of God.

“The Spirit, and union by the Spirit, with its result the formation of the Church, as the body of Christ,-these things, as is well known, characterize Ephesians.”

The Numerical Structure of Scripture, pages 140-141

Hebrews.

“In the third place comes the epistle to the Hebrews, which answers so clearly to the place it fills that few words are needed to make this plain. It is largely a commentary on the text in Leviticus, the “day of atonement,” only with the vail of the sanctuary now rent, and boldness to enter in through the blood of Jesus. The priesthood of Christ is, of course, largely dwelt on; and the going outside the camp, to which now the Jewish Christians are urged, is the simple consequence of the glory itself having for the third time left it, and the sanctuary being now outside.

“The epistle to the Hebrews finds thus its necessary place among Paul's epistles, and there would be, if it were wanting, an evident and important gap; while by itself, also, it could not stand. There is as little place for it elsewhere as here on the other hand it is clearly needed.”

The Numerical Structure of Scripture, pages 147-148

Group IV: The Numbers Family; 1. Numbers; 2. Ezra/Nehemiah/Esther; 3. Daniel; 4. Ecclesiastes; 5. The Catholic Epistles.

The Pauline Epistles: Colossians/Philemon, Timothy.

Numbers

“Numbers is a book very clear in its general meaning, and its witness for the numerical structure is so much the more evident. It is the history of the wilderness, as one of its Hebrew titles indicates, of Israel's journeyings from Sinai to the land of Moab, over against the promised land, where Deuteronomy gives them its final word. It is essentially their history; for though Exodus gives the account of the first part of the way as for as Sinai from the Red Sea, yet its object is very different, namely, to show God's care over them and provision for them, according to the grace of that deliverance which is the theme of the book. And surely Numbers is not wanting in this grace; but that it may be grace, the people are permitted to show out fully what they are,--what we are, no less than they. Then the resurrection-priesthood displays its virtues for them; and the root of sin being reached and judged in the brazen serpent, the accusation of the enemy is turned into full unchallengeable blessing.

“This is in general the character of the book, which typically tells of our pilgrimage to our heavenly land, of the trials and the failure by the way, still of the Shepherd's love and power for us no less, and of the priestly intercession of the One risen out of death, upon which all depends.”

The Numerical Structure of Scripture pages 44-45

Ezra/Nehemiah/Esther

“The times of the Gentiles are now begun; the glory of God is in Jerusalem no more, and God is the God of heaven. This gives the books of the captivity, with all their diversity. a sorrowful unity, and separates them from the other historical books. This is the Numbers part of the historical books--what God calls, in Ezek. xx. 35, “The wilderness of the peoples,” in which He pleads with Israel, and causes them to pass under the rod. This condition is, of course, not ended, for the times of the Gentiles are not.

The fourth division speaks, then, of this time of trial; yet it has three books, while each of the two before it have but two. For while the blessing before enjoyed was only a shadow of the true, final one, their sorrow leads to that final one itself, when (as the passage in Ezekiel goes on to say,) “Ye shall know that I am the Lord.”

The Numerical Structure of Scripture p 82, 83

Daniel

“Daniel completes the series of the greater prophets with the prophetic history of the times of the Gentiles. He thus fully answers to his numerical place, and to the books of the captivity in the historical series. It is the nations of the earth we have before us; with Israel dispersed among them, though watched over as beloved for the fathers' sakes, because the gifts and calling of God are without repentance. Daniel, however, only indicates their blessing as to come, never enters into it.

“His great theme is the testing of the Gentile powers in the empire now committed to their hands. And here the failure is complete, and represented in every picture. The degeneration of material in the image shown to Nebuchadnezzar; the historical chapters, which portray the moral decline; the wild beasts of Daniel's vision, replacing with their fierce, wild, bestial life the form (but lifeless) of the man in that of the king; these things are features of his book scarcely to be overlooked. The closing chapters furnish specific details especially of the time of the end, to which all hastens; for prophecy only rests in the kingdom of God.”

The Numerical Structure of Scripture, pages 94-95

Ecclesiastes

“Ecclesiastes is even more plainly the fourth book. In it not only, as we have seen, is man's wisdom proved at fault, but the world itself is tried, and “vanity” is found written upon all. “Vanity of vanities: all is vanity.” The trial is made by one with all the resources of a kingdom such as Solomon's. The men of the world require plenty of material to furnish out the happiness they seek; but in this respect, “what can the man do that cometh after the king?” He has wisdom also to make use of these resources, and a hearth set upon doing it. If the result is after all failure, who then shall succeed?

Death is upon every thing; and the more precious any thing is, the more terrible to know that it must pass away. Whether lost wholly and at once, or filched away little by little by the flying moments, still all that we prize is doomed; and we are doomed. To every thing there is a time, and for every thing the time goes by. And God has fixed the place and time of all in this cycle of things that pass and return, among the generations which yet do not return. Eternity, too, is set in man's heart, compassed as he is by that which is for the moment; but eternity no wisdom of his can pierce: it is the wisdom of which death is the price paid, and it cannot elude or look beyond it. Death brings down all to its level--wise and fool, and man and beast: what difference? save that the beast can fill his place for a time with no regrets and no anticipations, and man cannot. Death he hates and dreads, and conscience forebodes judgment.

It is true, thank God! that Ecclesiastes does not leave things here. God has spoken, and faith has keener sight than any wisdom of man. Still the world as such is gone, therefore, for faith also. To do God's will in it, “this is the whole of man.”

Numerical Structure of Scripture, pages 118-119

The Catholic Epistles

“It is not, surely, without significance that there are just eight writers of the New-Testament books; nor yet that there are just four for the seven catholic epistles. They have thus on the one side the numerical stamp of their division; on the other, the seal of perfection of that path through the world which they point out to us. The number of their writers is that of their divisions also, and they stand with the apostle of the circumcision first: - 1. Peter; 2. James; 3. John; 4. Jude.”

The Numerical Structure of Scripture, page 149

Colossians/Philemon.

“4. Colossians.

“Notice, again, how these epistles are connected together. Romans and Galatians give the full clearance of the believer from all that is against him,--sin, the flesh, the world. Romans introduces to Galatians by “the old man crucified with Christ.” Galatians completes the deliverance. Then Ephesians takes up the positive side of quickening with Christ, the heavenly place, and union by the Spirit. This, by its “filled with all the fullness of God,” leads us the central truth in Colossians.

“Colossians is a beautiful fourth epistle. It is not, indeed, the path through the world itself, which, as I have said, is never “the subject of Paul's epistles, but it is the furnishing for the path. Its characteristic text is certainly chap ii. 9, 10--"For in Him dwelleth all the fullness of the Godhead bodily, and in Him ye are filled up” (complete).

“You will remember how we saw the division of 4 into 3 and 1. Notice, then, how these numbers characterize the text just mentioned. The two clauses are stamped respectively with these two numbers: “In Him dwelleth all the fullness of the Godhead"--3; and “In Him ye are filled up [or complete]"--1. For this is in fact our spiritual perfection, in which true internal harmony is found.

“And this is what the epistle as a whole develops. In the first chapter is the first part, as indeed it is already stated there: “For in Him all the fullness was pleased to dwell"--so, manifestly, the Revised Version notwithstanding, it should read. Then comes, in the second and third chapters, the development of how in this fullness we are filled up. And here the blessings of Romans and Ephesians both are found, except the being ourselves in heavenly places, because it is of life down here the epistle speaks, yet the life of the risen man to whom Christ is all, and his responsibility to walk worthy of the Lord,--indeed to walk in Him.

“2 Philemon.

“Philemon comes in here as a supplement, I doubt not. I was a good while doubtful of its place, and yet once seen, it is simple enough. Onesimus is mentioned in Colossians, and was sent back at the very time of that letter, Philemon belonging himself to Colosse. It is strange, in fact, it should have been separated from that epistle, except from its being written to an individual, not an assembly as in the latter case.

“The subject, too, no doubt seems different. It is nevertheless most beautifully connected as an appendix, as we shall easily see. For it is striking that addresses to masters and servants are found (along with other relations in life,) in both Ephesians and Colossians; to masters in Paul's epistles, no where else; thus this address to a master fittingly follows.

“A reason, too, for these addresses in these two epistles is surely this, that the thought of the place in Christ, and the new life of which they speak, should not be taken enthusiastically to do away with the relationships of the present: a real danger, as it has proved, for some.

“Now Philemon demonstrates practically how for the apostle these relationships remain. Onesimus is now by his conversion much “more than a servant, a brother beloved,” yet Paul sends him back to his master, though he would gladly have retained him, but without his mind would do nothing. The epistle thus shows strikingly the true exalting power of Christianity, not intended to release from the duties or disadvantages of an earthly place,--not to be a lever to lift into earthly position or ease,--but to fill with a competency to serve in the lowest and lowliest, like Him whom we all serve.

“How well Philemon fills its place here I need not, surely, point out.”

The Numerical Structure of Scripture, pages 141-144

1st and 2nd Timothy.

“The epistles to Timothy speak of the Church as the house of God, to be ordered for Him in that holiness which becomes it. Therefore, in the first epistle, the provision of elders and deacons, the care for godliness and good doctrine every-where manifest. The Church of God is the pillar and ground of the truth, and we are to know how to behave ourselves in it.

“But already there are teachers of the law, and blasphemers like Hymenaeus and Alexander; and the Spirit expressly assures us that in the latter times men shall apostatize from the faith, giving heed to seducing spirits and demon-teachings. The second epistle shows already a vast change. The house of God is become like a great house, with its gold and silver vessels indeed, but also those of wood and earth, and some to honor and some to dishonor. Now, therefore, one must purge one's self from these in order to be a vessel unto honor, and fellowship is to be maintained with those who call on the Lord out of a pure heart. The last days are more distinctly seen, and persecution ever for those who will live godly in Christ Jesus. The apostle's course is finishing with joy, and now we are commended to God and the word of His grace.

“These are the wilderness books of the second series. How different from that bright Colossian epistle of the first! And yet the soul of the apostle is bright. In the removal of all that can be shaken, we learn but the more what it is to have our portion in that which cannot be shaken.”

The Numerical Structure of Scripture, page 148

Group V: The Deuteronomy Family: 1. Deuteronomy; 2. Chronicles; 3. Minor Prophets; 4. Proverbs; 5. Revelation.

Pauline Epistles: Philippians, Titus.

Deuteronomy

“Deuteronomy is as plain as the other books. We have in it, first of all, the rehearsal of Israel's journeyings through the wilderness,--of God's ways with them, and of the conduct on their part which necessitated these ways. Then the divine commandments are put before them, and the way of obedience shown to be the way of blessing, as of disobedience the way of curse. Finally, it is prophesied how the future would, to their sorrow and shame, confirm all this, while God would be as sovereign in their blessing in the end as holy in the way by which he brings them into it.”

The Numerical Structure of Scripture, pages 49-50

Chronicles

“Finally, we have, as the Deuteronomy of this division, the book of Chronicles; and it should be easily apparent that it fills, in fact, this place. As Deuteronomy was a rehearsal of Israel's ways with God in the wilderness, so is Chronicles of the history of the Kings. And as the divine ways shine out in Deuteronomy, so do they in the book before us. The purpose of enforcing obedience as the way of blessing is most evident. Thus Keil says,--

“Now from these and other descriptions of the part the Levites played in events, and the share they took in assisting the efforts of pious kings to revivify and maintain the temple worship, the conclusion has been rightly drawn that the chronicler describes with special interest the fostering of the Levite worship according to the precepts of the law of Moses, and holds it up to his contemporaries for earnest imitation; yet . . . .the chronicler does not desire to bring honor to the Levites and to the temple worship: his object is rather to draw from the history of the kingship in Israel a proof that faithful adherence to the covenant which the Lord had made with Israel brings happiness and blessing; the forsaking of it, on the contrary, insures ruin and a curse.”

“The book of Chronicles is thus very exactly the Deuteronomy of the covenant-history, and with this brief statement our review of the historical books must for the present close.”

The Numerical Structure of Scripture, pages 84-85

Minor Prophets

“We come now to the Minor Prophets, whose prophecies we have seen were looked at by the Jews as forming but one book. We are not compelled to take their reasons for it, which are merely trivial, and necessitate another if the arrangement itself is to be justified. Let us see, then, if it be possible to find another.

“As one book, they must find the fifth place in the prophets: the first four are plainly filled. The fifth place speaks of governmental ways: here at least seems a subject various enough for a twelvefold exposition. Then the number 12 itself speaks of government, and that it refers to such manifest government of God as was seen in the past in Israel, and as will be seen again in Millennial times, does not conflict with this; for this is at once what most of the prophets start from and all look forward to. At least we may take this, then, as a hint of their true place.

“Furthermore, when we consider that even as minor prophets their scope is not the large and general one of the greater books, but that they take up and specialize some distinctive parts of God's one great whole of wisdom in the control of earthly events, what more accords with the character thus assigned them?"

The Numerical Structure of Scripture, pages 95-96

Proverbs

“And now Proverbs closes with lessons as to this will of God, the maxims of a wisdom higher than human, yet proved also in experience, and which declare the path for him who seeks it. Yet how plainly do we see in this book of moral results, the Deuteronomy, in a sense, of the whole Old Testament, that, except in type and shadow, the heavenly things are not yet come. The glory shines not yet on a road tracked by pilgrim feet. Prophecy and promise do but beckon onward; and the Old Covenant testifies, in its brightest revelations, to what is beyond itself.”

The Numerical Structure of Scripture, page 120

Revelation

“And now we come to Revelation, the one book of New-Testament prophecy, but which goes beyond the Old entirely. Notice, however, it is not in the New Testament a third division, but a fifth, and this for a very beautiful and obvious reason.

“In the Old Testament, prophecy alone could lead the people of God into things which yet could not be proclaimed as present. A very characteristic text is, what the apostle quotes from Isaiah himself, “Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love Him.” But that is not now our condition, as the apostle's comment upon it shows: “But God hath revealed them unto us by His Spirit; for the Spirit searcheth all things, yea, the deep things of God.

“Most fittingly, therefore, do the epistles of Paul, in which the fullness of truth (see Col. i. 25) is given, take the place in the New Testament held by prophecy in the Old. But the place of Revelation is none the less a most blessed and significant one. It is a magnificent summing up--solemn, yet glorious,--of the divine ways with man; of the history of the Church and of the world alike; while beyond--as Israel from the plains of Moab could view their inheritance--our “foundation of peace,” our Jerusalem, is shown to us, --her foundation in the displayed perfections of God Himself. Thus the sevens of the book, as I have already said, proclaim God's full accomplishment of all that has been in His heart so long. Here revelation closes, its volume is complete: what is beyond is sight, and the glory of God forever.”

The Numerical Structure of Scripture, pages 153-154

Philippians.

“And now Philippians, as an experimental close to this part, comes to tell us how great the gain for one to whom Christ is “all.” The epistle is a blessed and wonderful Deuteronomy, in which sin is no longer before one, and the flesh can be dismissed as having no confidence in it. (This is the practical result of the lesson of Romans being learned.) It tells of one who has found the cross of Christ, the end of a path which leads out of the world to the highest place with God: and this is the moral lesson of Galatians. It speaks, too, of One in whom all is found for the heart--an Object outside the world, and above it: and this is Ephesians and Colossians. Finally, it tells us of the result as to all passed through here; of the competency of Christ so enjoyed for all exercises and all emergencies. A grand and triumphant conclusion to this first Pentateuch of Paul the apostle.

“A glimpse at these things makes one long to pause and go more deeply into them. But this would be to give up what is before us at the present moment. We must even hasten on at an increased rate of progress.”

The Numerical Structure of Scripture, page 144

Titus.

“Titus closes this series with the Deuteronomic assurance that God's way is holy as the end is sure. The truth is according to godliness. The grace of God which bringeth salvation teaches us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope, even the appearing of our great God and Savior, Jesus Christ, who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a people for His own possession, zealous of good works.

“Thus fittingly Paul's epistles close….”

The Numerical Structure of Scripture, page 149

Chapter 7. A Note on the Internal Structure of Each of the Bible Books

Matthew’s Outline

At this point, I cannot positively affirm that Grant got all the outlines totally correct. In the parts that I have understood, I say that generally he did. He divides the last verses in Matthew 5 differently in his introductory book than in the Numerical Bible and I don’t know why the change. As to the positions of the Books themselves, I can say, with the confidence that Mendeleyeev had in positioning the chemical elements, that Grant was correct.

As the numerical structure applies to the arrangement of the Bible books, so also it applies to the internal structure of each of the books. When the correct outlines are ascertained, i. e., Divisions, Subdivisions, Sections, etc., the number of each part corresponds with the meaning of the text. Grant’s outline of the book of Matthew is here given for examination:

MATTHEW

DIVISION 1. (Chap. i.-ii.): The King, as promised.

SUBDIVISION 1. (Chap. i.): Identified as such.

SECTION 1. (1-17): By birth.

Subsection 1. (1-6a): The line beginning in grace with the heads of promise.

Subsection 2. (6b-11): Decay.

Subsection 3. (12-17): Manifestation and resurrection.

SECTION 2. (18-25): Son of God and Saviour.

SUBDIVISION 2. (Chap. 2): Born witness to and rejected: the Nazarene.

SECTION 1. (1-12): God the Creator and the men of natural knowledge.

SECTION 2. (13-18): Under death-sentence from man, God's substitute for men.

SECTION 3. (19-25): The return as sprout of Jesse (Nazarene)

DIVISION 2. (Chap. iii.-vii.) The Announcement of the Kingdom.

SUBDIVISION 1. (Chap. iii-iv. 11.): The King once more identified.

SECTION 1. (iii. 1-6): The Forerunner.

SECTION 2. (iii. 7-12): His message of separating judgment.

SECTION 3. (iii. 13-17): The King anointed, and proclaimed from heaven.

SECTION 4. (iv. 1-11): His proving in the wilderness.

Subsection 1 (1-4): the Obedient One - God's will alone His motive,

Subsection 2 (5-7): and whose faith in God's word will not move out of the way of humiliation.

Subsection 3 (8-11): God His whole portion and praise.

SUBDIVISION 2. (Chap. iv. 12-25.): The King's own Testimony.

SECTION 1. (12-16): Light.

SECTION 2. (17-22): His testimony and disciples.

SECTION 3. (23-25): The signs accompanying.

SUBDIVISION 3. (Chap. v.-vii.): The Kingdom in its Inner Spirit and Holiness.

SECTION 1. (v. 1-16): The principles of the Kingdom as shown in those who enter it..

Subsection 1 (v.1-9): their righteousness.

Subsection 2 (10-12): the world in opposition

part (a): for righteousness' sake.

part (b): for Christ's sake.

Subsection 3 (13-16): saints manifesting Him.

SECTION 2. (v. 17-48): The law confirmed, expanded, and supplemented.

Christ's words contrasted with those of old.

Subsection 1 (17-20): its authority affirmed.

Subsection 2 (21-26): the second commandment of the second table: the accusation of the law.

Subsection 3 (27-32): the third commandment.

Subsection 4 (33-37): warning of creature-weakness.

Subsection 5 (38-42): recompense as from one with God.

Subsection 6 (43-45): the moral victory over evil.

Subsection 7 (46-48): the perfection enjoined.

SECTION 3. (vi. 1-18): Before the Father.

Subsection 1 (1-4): Righteousness manward

Subsection 2 (5-15): prayer.

Subsection 3 (16-18): fasting.

SECTION 4. (vi. 19-34): The way amid the temptation of the world

Subsection 1 (19-23): single-eyed integrity.

Subsection 2 (24): contradiction of divided service

\ Subsection 3 (25, 26): the heart's sanctuary refuge.

. Subsection 4 (27-30): human impotence.

Subsection 5 (31-33): the good of being with God.

Subsection 6 (34): the limit..

SECTION 5. (vii. 1-14.): Lessons of Divine government.

Subsection 1 (1-5): accordant dealing.

Subsection 2 (6): division between holy and unclean.

Subsection 3 (7-11): realized fulfilments.

Subsection 4 (12): the practical path.

Subsection 5 (13, 14): the way and end.

SECTION 6. (vii.15-20): False prophets.

Subsection 1 (21-23): barrenness and the true disciple.

Subsection 2 (24-27): dependence, true and false.

Subsection 3 (28, 29): manifestation to the heart.

DIVISION 3. (Chap. viii.-xii.) The Manifestation of the King;

which manifests also the people's heart towards Him.

SUBDIVISION 1. (Chap. viii.-ix. 26.): Divine power in constant grace.

SECTION 1. (chap. viii. 1-17.): His fore-known place.

Subsection 1 (1-4): touching the leper, as present in Israel: the Son of God.

Subsection 2 (5-13): healing by His word as absent, where there is faith: the Son of Abraham.

Subsection 3 (14, 15): touching again as returned to Israel: Messiah.

Subsection 4 (16, 17): healing all the sick: the Son of man.

SECTION 2. (chap. viii. 18-ix. 8.): The various deliverances.

Subsection 1 (viii. 18-27): Absolute Master;

Part 1 (18-22): claiming absolute obedience,

Part 2 (23-27): and able to ensure as absolute security of those embarked with Him.

Subsection 2 (viii. 28-ix.1): Deliverance from the enemy.

Subsection 3 (ix. 2-8): "Arise and walk."

SECTION 3. (chap. ix. 9-26.): Opening the presence of God to men.

Subsection 1 (9-13): The call of grace.

Subsection 2 (14-17): the annuling of law.

Subsection 3 (18-26): faith realized and the dead raised.

SUBDIVISION 2. (Chap. ix. 27-x.): The King's Messengers.

SECTION 1. (chap. ix. 27-34.): The King indeed.

Subsection 1 (ix. 27-31): light given.

Subsection 2 (32-34): and speech, with deliverance from the enemy: yet rejected.

SECTION 2. (chap. ix. 35-x.): His Messengers.

Subsection 1 (ix. 35-x. 15): the authority given.

Subsection 2 (x. 16023): a witess in the face of enemies.

Subsection 3 (x. 24-33): but before God.

Subsection 4 (x. 34-38): the test of discipleship.

Subsection 5 (2. 39-42): a recompense.

SUBDIVISION 3. (Chap. xi.): The Separation of a Remnant.

SECTION 1. (1-15): Sufficiency and unity of the manifestation.

Subsection 1 (1-6): the divine accord in signs of His presence.

Subsection 2 (7-15): His witness to John and John's witness.

SECTION 2. (16-24): Israel rejecting the way of righteousness and grace alike.

SECTION 3. (25-30): the revelation of the Father and the Son.

SUBDIVISION 4. (Chap. xii.) The Passing of Divine Long-suffering.

SECTION 1. (1-13): Christ the source of all authority.

SECTION 2. (14-21): acceptance of rejection.

SECTION 3. (22-32): the blasphemy of the Spirit.

SECTION 4. (33-37): The test of the tree.

SECTION 5. (38-42): the end in divine government.

SECTION 6. (43-45): the evil mastering.

SECTION 7. (46-50): the rejection of natural ties complete.

DIVISION 4. (Chap. xiii.-xx. 28.) The Kingdom in the hands of Men.

SUBDIVISION 1. (xiii. 1-52.): Viewed as a Whole.

SECTION 1. (1-35.): As left to itself, - the King absent.

Subsection 1 (1-30): Individual aspects.

Part 1 (1-23): a kingdom of the truth.

Part 2 (24-30): the enemy and the spurious wheat.

Subsection 2 (31-33): Collective aspects.

Part 1 (31-32): in independence.

Part 2 (33): the leaven of falsehood.

Part 3 (34, 35): things hidden manifest.

SECTION 2. (36-52.): Faith's view.

Subsection 1 (36-43): the beginning of the reign of righteousness.

Subsection 2 (44): preserved and reserved.

Subsection 3 (45, 46): His own and for His glory.

Subsection 4 (47-52): the mercy to the world.

SUBDIVISION 2. (Chap. xiii. 53-xiv.): Features of a day of rejection.

SECTION 1. (xiii. 53-xiv.12): Men alike in rejecting.

Subsection 1 (xiii.53-58): the pride that refuses conviction.

Subsection 2 (xiv.1-12): the opposition to men's lusts awakening enmity.

SECTION 2. (xiv.13-21): Ministry in the place of rejection.

SECTION 3. (xiv. 22-33): separation by the apprehension of the Lord.

SECTION 4. (xiv.34-36): the mercy to the world.

SUBDIVISION 3. (Chap. xv.-xvi. 12.): The heart of man manifested, and God's heart told out: the

way of sanctification.

SECTION 1. (xv. 1-20): Commandments of God and traditions of men.

SECTION 2. (xv. 21-28): Faith confirmed.

SECTION 3. (xv. 29-38): Divine fullness.

SECTION 4. (xv. 39-xvi. 4): Israel's failure to discern the time.

SECTION 5. (xvi.5-12): warning as to the leaven of the Pharisees and Sadducees.

SUBDIVISION 4. (Chaps. xvi. 13-xvii. 21): "The Kingdom and patience" in man's world and day.

SECTION 1. (xvi. 13-19): Christ's purpose as to His assembly, and the administration of

the Kingdom.

SECTION 2. (xvi. 20-28): The cross the badge of the followers of the Crucified.

SECTION 3. (xvii. 1-8): The glory as goal and portion beyond.

SECTION 4. (xvii. 9-13): Cut off and having nothing.

SECTION 5. (xvii. 14-21): The conditions of availiability of entrusted power.

SUBDIVISION 5. (Chap. xvii. 22-xx. 28.): Responsibility and Reward.

SECTION 1. (xvii. 22-27): The place of sons of God, but to be held in grace.

SECTION 2. (xviii. 1-14): The lowliness which exalts.

Subsection 1 (1-5): needed for entrance into the Kingdom.

Subsection 2 (6-9): offences against little ones.

Subsection 3 (10-14): the Father's face and heart.

SECTION 3. (15-20): Holiness and satisfaction in the place of Christ's Name.

Subsection 1 (15-18): Authority to maintain holiness given to the assembly.

Subsection 2 (19): The assurance to united prayer.

Subsection 3 (20): the place of His presence.

SECTION 4. (Chap. xviii. 21-35.): The failure in mercy of one who has recieved mercy.

Subsection 1 (21, 22): Grace to be constant.

Subsection 2 (23-27): The debtor forgiven.

Subsection 3 (38-30): The heart exposed.

Subsection 4 (31-35): The failure of mercy, for him with whom mercy fails.

SECTION 5. (Chap. xix. 1-15.): Nature and the Kingdom of God.

Subsection 1 (1-12): The Creator's ordinance governing still.

Part 1 (1-6): "one flesh" as at the beginning.

Part 2 (7-9): Moses and divorce: does the law contradict?

Part 3 (10-12): the special exception as to marriage.

Subsection 2 (13-15): The relation of children to the Kingdom.

SECTION 6. (Chap. xix. 16-xx. 16): Human limitation, and how overcome.

Subsection 1 (xix. 16-22): Eternal life, and God alone good.

Subsection 2 (xix. 23-26): Impossible to man, but possible to God - salvation.

Subsection 3 (xix. 27-29): The portion in glory.

Subsection 4 (xix. 30- xx. 16): But mercy only.

Part 1 (xix. 30-xx. 2): the agreement.

Part 2 (xx. 3-7): dependents upon mercy.

Part 3 (xx. 8-10): the realization.

Part 4 (xx. 11, 12): murmuring.

Part 5 (xx. 13-16): conditions of the result.

SECTION 7. (Chap. xx. 17-28.): The perfection of the Kingdom.

Subsection 1 (17-19): The will of the Master.

Subsection 2 (20-23) The lust of the disciple.

Subsection 3 (24-38): The actuality of glory.

DIVISION 5. (Chap. xx. 29-xxiii.) The Governmental Presentation and the End as to Israel.

SUBDIVISION 1. (Chaps. xx. 29-xxi.-22.): The King.

SECTION 1. (xx. 29-34): The gift of light.

SECTION 2. (xxi. 1-11): The announcement.

SECTION 3. (xxi. 12-17): The cleansing of the temple.

SECTION 4. (xxi. 18-22): Failure under test.

SUBDIVISION 2. (Chap. xxi. 23-46.): Rejection and its Consequences.

SECTION 1. (23-27): The question of authority.

SECTION 2. (38-32): The two sons.

SECTION 3. (33-46): The vineyard and the Heir.

SUBDIVISION 3. (Chap. xxii. 1-14.): The marriage of the King's Son.

SECTION 1. (1-4): Called.

SECTION 2. (5-7): Rejection on either side.

SECTION 3. (8-10): The wedding furnished.

SECTION 4. (11, 12): The failure still.

SECTION 5. (13, 14): The recompense.

SUBDIVISION 4. (Chap. xxii. 15-46.): Testing and tested.

SECTION 1. (15-22): The claims of Ceasar and of God.

SECTION 2. (23-33): Relationships hereafter and the Scripture testimony as to death.

SECTION 3. (34-40): The heart of the law.

SECTION 4. (41-46): The testers tested.

SUBDIVISION 5. (Chap. xxiii.): Judgment pronounced.

SECTION 1. (1-12): Barren profession in Moses' seat.

Subsection 1 (1-7): the rule of the rabbi.

Subsection 2 (8-12): the disciples in contrast.

SECTION 2. (13-33): Characterization for judgment

part a (13-22): as to light.

1 (13): rebellion against the Kingdom.

2 (15): eager proselytism to worse evil

3 (16-22): perversion as to holy things.

part b (23-28): their duplicity.

1 (23, 24): with profession of whole hearted obedience.

2 (25, 27): lusts within.

3 (24, 28): corruption of death Godward.

part c (29-36): memorializing the prophets; whose return would manifest the reality of

things.

SECTION 3. (37-39): The wings that would have compassed, and the house left till their return

to God.

DIVISION 6. (Chaps. xxiv., xxv.) The Putting down of evil at the Consumation of the Age.

SUBDIVISION 1. (Chap. xxiv. 1-44.): Christ's coming in relation to the elect people (Israel).

SECTION 1. (1-14): The beginning of the birth-pains.

Subsection 1 (1-3): the knowledge sought.

Subsection 2 (4,5): false Christs.

Subsection 3 (6-8): travail-signs.

Subsection 4 (9-13): trial and failure.

Subsection 5 (14): the end and recompense at hand.

SECTION 2. (15-28): The enemy and antichrist

Subsection 1 (15-18): his supremacy.

Subsection 2 (19-22): the tribulation.

Subsection 3 (23-25): signs and wonders.

Subsection 4 (26): testing.

Subsection 5 (27,28): the coming for judgment.

SECTION 3. (29-44): The manifestation.

Subsection 1 (29-31): to the elect, and their gathering.

Subsection 2 (32-35): the speediness.

Subsection 3 (36-41): a secret told out.

Subsection 4 (42-44): the world test.

SUBDIVISION 2. (Chaps. xxiv. 45-xxv. 30.): Separative judgment between true and false in the

fellowship of faith - the Church.

SECTION 1. (45-51): Faithfulness and usurpation of authority

Subsection 1 (45-47): the faithful servant.

Subsection 2 (48-51): the evil servant.

SECTION 2. (xxv. 1-13): The wise and foolish virgins: faith's expectancy.

Subsection 1 (1): at the beginning.

Subsection 2 (2-4): the difference between them.

Subsection 3 (5-7): the rousing of the sleepers.

Subsection 4 (8, 9): the failure proved.

Subsection 5 (10-13): the result.

SECTION 3. (xxv, 14-30): Special trusts, and the heart manifested by them,

Subsection 1 (14, 15): to each according to capacity.

Subsection 2 (16-18): the contrast.

Subsection 3 (19-23): the return and realization.

Subsection 4 24, 25): the failure.

Subsection 5 (26-30): the recompense.

SUBDIVISION 3. (Chap.xxv. 31-46.): The day of manifestation.

SECTION 1. (31-40): The righteous.

SECTION 2. (41046): The wicked.

DIVISION 7. (Chaps. xxvi.-xxviii.) The Completed Purchase.

SUBDIVISION 1. (Chap. xxvi. 1-56). The Completed Purchase.

SECTION 1. (1-16): Prescient and obedient.

Subsection 1 (1-5): the counsel of God and the counsel of man.

Subsection 2 (6-16): the discernment of love, and the treachery of the disciple.

SECTION 2. (17-35): At the passover.

Subsection 1 (17-19): ordering of the passover.

Subsection 2 (20-25): the traitor pointed out.

Subsection 3 (26-29): the memorial.

Subsection 4 (30-35): tested and failing.

SECTION 3. (36-46): Gethsemane (the "oil-press"): the realization of the cup.

SECTION 4. (46-56): The delivering up.

Subsection 1 (47-50): identification.

Subsection 2 (51-54): resistance and submission.

Subsection 3 (55, 56): fulfilment.

Subsection 4 (56): the flight.

SUBDIVISION 2. (Chap. xxvi. 57-xxvii. 54.): The Cross.

SECTION 1. (xxvi. 57-75): The true ground: His divine claim.

Subsection 1 (57-8): the claim asserted..

Subsection 2 (69-75): the denial.

SECTION 2. (xxvii. 1-26): The deceptive charge, and the opposing witnesses.

Subsection 1 (1, 2): before the governor.

Subsection 2 (3-5): the witness of the traitor.

Subsection 3 (6-10): what they acquired.

Subsection 4 (11-23): test for the people,-Barabbas or Jesus?

Subsection 5 (24-26): judgment against themselves.

SECTION 3. (27-54): The offering up.

Subsection 1 (27-54): crowned with the curse.

Subsection 2 (32-44): "the contradiction of sinners."

Subsection 3 (45-54): the divine reality.

part a (45-49): forsaken of God.

part b (50): dying.

part c (51-53): the sancturary opened.

part d (54): the Gentile.

SUBDIVISION 3. (Chap. xxvii. 55-xxviii): The Resurrection.

SECTION 1. (xxvii. 5-61): The beginning of the intervention of God.

SECTION 2. (xxvii. 62-66): The seal upon the sepulcre.

SECTION 3. (xxviii. 1-10): The manifestation of Christ to His own.

SECTION 4. (xxviii. 10-15): The broken seal.

SECTION 5. (xxviii. 16-20): The Kingdom committed to the charge of men; Himself with them.

Acknowledgements.

Thanks goes to Dmitri Mendeleev and F. W. Grant, without either of which I would not have written. F. W. Grant whose work has been most influential and significant part of my lifelong study, is the basis for this writing, and I hope that it will impart the same interest.

Special thanks to the late Isaac Asimov whose clear and interesting science lectures imparted to me a rudimentary understanding of chemistry and atomic structure as well as a history of scientific development. Also to Peter W. Atkins whose book “The Periodic Kingdom” helped me conceptualize the Periodic Bible. C. I. Scofield was a great help to me in Biblical understanding. I here mention Ron Gangbin, at whose suggestion I first seriously considered this writing.

I express my gratitude to my parents who imparted to me a good foundation of sound faith and sound doctrine.

Intelligent Design - The Periodic Bible

About Me

Monday, August 24, 2026