"The Symbolism and Spiritual Significance
of the Number 153"

by Dee Finney

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

photo copyright Crop Circle Connector and Lucy Pringle

This crop circle appeared in a field in  Hillside Farm, nr Lockeridge, Wiltshire, UK
on 7-20-08

We previously posted these symbols on the other pages.: Hopefully you can see the similarity as we did.

These images are from the book:  "Jesus Christ Sun of God"
Ancient Cosmology and Early Christian Symbolism
by David Fideler

The Relationship between the 153 Fish in the Net and the Feeding of the Five Thousand.

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

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

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

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

153 as the measure of "the Fish in Archimedes

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

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



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

One of the engineering blueprint books was on my desk. It was 1 foot wide by 5 feet long by 3" thick. (153) I didn't know why the engineers hadn't filed it where it belonged so I took it off my desk and put it on top of the bookcase for later.

There was so much engineering work to do yet, that when 4 engineers came in (all engineers I had worked with before in real life) they decided to have a conference in the library. So I went with them because I  wanted to hear what they had to say.

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

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

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

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

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

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

End of Dream

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

On 11/8/99 I had a dream in which I went to a library which was up 216 stairs. There was a heavy glass door half way up beyond which I went up two steps at a time at twice the speed. In the library was a section on Law, a section on music with a person playing a grand piano, and there was a candle for light. I was dressed in a chic long white dress, rather dancing through this library.

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


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

17 + 36 = 53

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

17 x 9 = 153

Now ... 497 - 153 = 344, which is always July 4th on the Mayan Haab Calendar, because Day Number 360 is always July 20th. (I will note here that the 153rd course of masonry from the ground, on The Great Pyramid, is 360 FEET above the ground ... see work of Jimi Furia).

344 = 227 + 117, and 117 can be visualized as "half-Pi", or (11 / 7) approximation.

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

The 153 Fishes


Michael the archangel = 153

Quetzalcoatl = 153 (MLM)

James Paul Furia = 153 (MLM)

three sixty = 153

360 feet up the Great Pyramid is the 153rd course

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

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

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

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

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

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

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

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

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


A Song Sung

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

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

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

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

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

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

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

"Catch 153"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The riddle of the 153 fish (John 21:1-14)

1 After this, Jesus revealed himself again to his disciples upon the sea of Tiberias ...

He revealed himself in this way ...

2 Together were Simon Peter, and Thomas called Twin, and Nathaniel from Cana in Galilee, and the sons of Zebedee, and two other of his disciples.

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

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

4 But now having become early morning, Jesus stood on the shore, but the disciples did not realize that it was Jesus.

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

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

They-cast-it therefore, and no longer were-they-strong to-draw it because of the multitude of the fish.

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

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

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

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

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

11 Simon Peter therefore went up and dragged the net onto the land full of large fish ... a hundred-and-fifty-three ... and being so many did not split the net.

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

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

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

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

The Literary Canon: 153 Fishes in the Net

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

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

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

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

He continues:

1. Seven disciples are on the shore of Tiberias. Simon Peter enters a boat to go fishing; the others follow.

On page 116 he writes:

Numerology of 1224

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

Like all the important cabalistic numbers, 1224 has correspondences both in gematria and in the ratios of metrology. The significance of this number as a symbol of the perfect creation may be inferred from the following examples:

1224 = Ho Kurios Ho Theos, the Lord God.

1224 =  Δημιουργία Θεού,  God's creation.

1224 =   η φυτεία   the Plantation, an early Christian synonym of Paradise (see J. Danielou, Primitive Christian Symbols, Chapter 2).

1225 =  Παράδεισος Θεού  , God's paradise.

1225 = Ένα σύνολο, literally One Whole of Wholes, Plato's phrase in Timaeus for the one, unique cosmic sphere embracing all its parts.

In Revelation 21, the total values of the names of the twelve foundation stones is three short of 12,240. The phrase  οι δώδεκα πέτρες ιδρύματος , the twelve foundation stones, has the value 1222.

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

The goddess who is Lucifer, Venus or Aphrodite is 2448.

The number 1224 and its multiple 2448 have the following properties in the numerology of measures.


Kins                 Days                  Hours               "Mayan Minutes"
17          =          17      =              408         =              2448

(In other words, there are 408 hours in 17 days, and 24480 minutes. 6.8 x 60 = 408.

2448 / 306 = 8. 306 / 2 = 153. 2448 / 2 = 1224


As an astronomical number, 12,240 is the number of miles in the earth's diameter together with two diameters of the moon (7920 + 2160 + 2160). It is therefore the width of the cosmological city.

He continues on page 115:

3. 'Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him (for he was naked), and did cast himself into the sea.'

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

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

The net, 1224, with fishes, 1224, together number 2448, and 2448 is the measure, round the perimeter of the 'fish' in the net. This great fish is divided into sixteen equal parts, forming the tetraktys of the Pythagoreans. The number 153 is brought out in two ways. First, the width of each of the sixteen lesser fish is 153; then there are sixteen smaller making up one greater fish, seventeen in all, and 153 is the sum of the numbers 1-17.

The disciples are said to be 200 cubits from land. The Greek cubit or ell, made up of 25 digits, was a length of about 18 1/4 inches, which may be 1.52 or 1.53 feet. 200 cubits is therefore equal to about 306 feet, and 306 is the radius or distance from centre to circumference of the circles that represent the disciples.

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

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

And Ephraim is an heifer that is taught, and loveth to tread out the corn (wisdom)...

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

The above material is of a highly specialized nature. Hence I have provided two appendices with further evidence from Ivan Panin.

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

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

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

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

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

Prime Numbers Show God's Sovereignty.

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

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

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


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

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

It is abundantly clear that whatever has been practiced by Judaism and Christianity has absolutely nothing to do with the Bible. If that book should now be taken up and claimed by the pagan heretics that the Church has tried to destroy, there should, in theory, be no grounds for complaint. The simple process by which the true claimants take up their heritage will be an act by which traditional scholarship will be shown to be empty and vain.. It is then that we shall see why the biblical Jesus regards these Scribes and Pharisees with such disdain. From what I have seen, these self-proclaimed authorities have laboured diligently and craftily to earn this abuse, and will be recompensed in full.

Finally, inasmuch as this evidence conclusively links the Bible to the Scrolls community, it proves beyond doubt that Jesus and the Teacher are one and the same. Not to my credit, but to the shame of the official body of academics working on the Qumran documents since shortly after their discovery, we have achieved our objective with relative simplicity.

Professor Thompson's discovery that there was no first Temple means, as we now see, that the first Temple period in Scripture is now the second. The second Temple period then becomes the time immediately preceding the New Jerusalem. This fully harmonizes with my argument.

Ultimately, as has been demonstrated, the primary role of 'Jesus Christ' lay in his name, for it enshrined the number 2368, which is primary in measuring the temple. While Jesus Christ lived in idolatrous hearts, the measure of the temple was secure.




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