1,495

The total value of the Hebrew Alphabet is, 1,495; and a remarkable fact is bound up in this number.

To establish the years of the duration of the lav/ of Moses, it is necessary to consider carefully, Paul's statement in Galatians 3:17. He says, in effect, that the "covenant" was "confirmed" and that the "law" came, 430 years after that event.

If we can determine the date on which this covenant was confirmed, we would then know the date given as the commencement of the law.

Most chronologers give this date as A.M. 2083 which corresponds with Abram's 75th year and Genesis 12, where God made certain promises to him. However, these"promises" which were part of the "covenant" were not confirmed until Genesis 17, when Abram was nearly 100 years old. Not until the 17th chapter is Abram called Abraham and the covenant confirmed, and it is to this date that we must add the 430 years in order to establish the date of the commencement of the "law." The date is A.M. 2107, add to it the 430 years and we find that the date in which the law became operative was A.M. 2537. We know that the law terminated with the rending of the Vail of the Temple and this happened in the A.M. year, 4032. The duration of the law then, was exactly 1495 years—the EXACT value of the Hebrew Alphabet.

God revealed Himself to man in the Hebrew language, but only to Hebrews or Hebrew proselytes, until the time of Jesus. Near to the time determined for the law to terminate, Jesus, the light of the Gentiles was born and another language was chosen, that God may be revealed to those Gentiles. The new language was the Greek and the very first chapter of this new revelation begins with the account of the birth of Jesus. This momentous occasion took place in the A.M. year, 3999. The total value of the letters of this new language of revelation is EXACTLY 3999.

What, ft I'anl ,i:A it- ruvcljl ion LhJ :» in. Who coulil luvu otdered tlut>, but Almighty God.

The mass of numerical evidence already presented has completely eliminated chance,or co-incidence and if these things are not emplanted in the scriptures by chance or co-incidence, they must have been placed there by DESIGN and if a design, then

we must needs have a designer. The only one capable of such tremendous knowledge is that Mighty Mathematician—The Lord God. We now conclude with a very profound statement from Dr. Ivan Panin.

"No mortal in 100 years could possibly have carried out the design found in a single book of the Bible if he devoted the entire 100 years to the task. It must be remembered that with each additional sentence the difficulty greatly increases, and owing to the limitations of human intellect, soon becomes hopeless."

Many capable scholars have set out to accomplish a similar pattern in secular writings and each in turn has failed. In contrast there is not a single chapter of the Bible that is not locked together with this pattern of seven. This interlocking from Genesis to Revelation is super oroof that God alone is the author and every word can be relied upon with complete confidence. This fact is born out in the following quotations: 2 Timothy 3:16, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect3 throughly furnished unto all good works."

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2 Peter 1:21, ''For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Spirit.' Romans 11:33-36, "0 the depth of the riohes both of the wisdom and knowledge of God', how unsearchable are his judgments^ and his ways past finding out! For who hath known the mind of the Lord? or who have been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and to him, ai>e all things: to whom be glory for ever. Amen.

Please note: It must be kept in mind that Bible numerology only applies to the original text of both Greek and Hebrew.

NUMBER 153

NUMBER 153

I. The number 153 stands for sons of God. The expression "sons of God" (Hebrew,

"Beni Ha-Elohim") has the numerical value of 153. It is interesting to note

that exactly 153 people received a direct blessing from Jesus the Christ.

1. The leper, Matt. 8:2

2. Centurion and servant, Matt. 8:5

3. The mother of Peter's wife, Matt. 8:14

4. Two possessed with devils, Matt. 8:18

5. Palsied man and bearers, Matt, 9:2; Mark 2:3

6. Jairus and his daughter, Matt. 9:18

7. Woman with issue of blood, Matt. 9:21

8. Blind man, Matt. 9:27

9. Dumb man, Matt. 9:32

10. Eleven apostles, Matt. 10:2

11. Man with withered hand, Matt. 12:10

12. Blind and dumb devil, Matt. 12:22

13. Brethren of the Lord, Matt. 13:55

14. Syrophoenician woman and daughter, Matt. 15:22

15. Lunatic child and father, Matt. 17:14

16. Blind men leaving Jericho, Matt. 20:30

17. Simon the leper, Matt. 26:6

18. Mary the sister of Lazarus, Matt. 26:7

19. Centurion, Matt. 27:54

20. Salome, mother of Zebedee's children, Matt. 27:56

21. Mary, mother of James and wife of Cleopas, Matt. 27:56

22. Mary Magdalene, Matt. 27:56

23. Joseph of Arimathea, Matt. 27:57

24. Man with an unclean spirit, Mark 1:23

25. Man deaf and dumb, Matt. 7:32

26. Blind man, Matt. 8:22

27. Son of the widow of Nain, Luke 7:12

28. A woman, a sinner, Luke 7:37

29. Joanna and Susanna, Luke 8:3-6

30. A disciple "follow me" Luke 9:59

31. The seventy disciples, Luke 10:1

32. Martha, Luke 10:38

33. Woman with infirmity, Luke 13:11

34. Man with dropsy, Luke 14:21

35. The ten lepers, Luke 17:12

36. The blind man (approaching Jericho) Luke 18:35

37. Zaccheus, Luke 19:2

38. Malchus (John 18:10), Luke 22:51

39. Penitent thief, Luke 23:43

40. Two disciples at Emmaus, Luke 24:13

41. Nicodemus, John 3:1

42. Woman of Samaria, John 4:4

43. Nobleman and sick son, John 4:46

44. Impotent man (Bethesda) John 5:1

45. Woman taken in adultery, John 8:11

46. Man born blind, John 9

47. Lazarus, John 11

48. Mary, mother of Jesus, John 19:25

TOTAL OF 153 PERSONS!

II. This is the great lesson of the 153 fishes (sons of God) caught in the gospel

net.

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Who Are the Quartodecimans?

Who are the Quartodecimans?

We will begin this study with a reading from the Epistula Apostolorum or the Letter (Epistle) of the Apostles

this is how I will do it after going to the Father, and you, remember my death. When the Passover happens, (Epistula Apostolorum chapter 15)

A Quartodeciman, from Quartodecimani (‘fourteenther’) Quartodecimanism (from the Vulgate Latin where quarta decima refers to the ‘fourteenth’ day in Leviticus 23:5,) refers to the custom of some early Christians celebrating Passover beginning with the eve of the 14th day of Nisan

This post is about the historical date of Easter or Passover

Note this post does not support the false teaching of Jehovah's Witnesses who claim that the breaking of bread, the weekly celebratory or communal meal should be done once a year:

“And they devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts” (Acts 2:42,44-46). 

The term "Quartodecimans" refers to those Christian communities in the early Church which celebrated Easter on the 14th of Nisan (die quarta decima ), the day of the Jewish Passover (Ex 12.6).

Some scholars recognized that these “Fourteenthers” were following the original apostolic pattern. One historian said: “As regards the day for observing the Pascha, the usage of the Quartodeciman churches of Asia was continuous with that of the Jerusalem church. In the 2nd century these churches at their Pascha on the 14th of Nisan commemorated the redemption effected by the death of Christ.”—Studia Patristica, Volume V, 1962, page 8.

While many in Asia Minor followed the apostolic practice, the churches in and around Rome changed to the practice of celebrating Easter always on the Sunday following first Full Moon following the vernal equinox, calling it "the day of the resurrection of our Saviour". About the year 155 C.E., Polycarp of Smyrna, a representative of the Asian Churches, visited Rome to discuss this and other problems. Unhappily, no agreement was reached on this matter.

Irenaeus of Lyons wrote in a letter: “Neither could Anicetus [of Rome] persuade Polycarp not to observe what he had always observed with John the disciple of our Lord and the other apostles with whom he consorted; nor yet did Polycarp persuade Anicetus to observe it, for he said that he ought to hold to the custom of the elders before him.” (Eusebius, Book 5, chapter 24) Note that Polycarp reportedly based his stand on the authority of the apostles, whereas Anicetus appealed to the custom of previous elders in Rome.

however, reaching agreement. Pope victor (189–198) sought unity through a series of synods held in both East and West; all accepted the Roman practice except the Asiatic bishops.

Replying on behalf of those in Asia Minor, Polycrates of Ephesus refused to bow to this pressure. He said: “We keep the day without tampering with it, neither adding, nor subtracting.” He then listed many authorities, including the apostle John. “These all,” he maintained, “observed the fourteenth day for the Pascha according to the Gospel, in no way deviating therefrom.” Polycrates added: “I for my part, brethren, . . . am not affrighted by threats. For those better than I have said, We must obey God rather than men.”—Eusebius, Book 5, chapter 24.

When Victor attempted coercion by excommunication, St. irenaeus of lyons intervened to restore peace (eusebius, Ecclesiastical History 5.23–25). During the third century Quartodecimanism waned; it persisted in some Asiatic communities down to the fifth century.

In 314 C.E. the Council of Arles (France) tried to force the Roman arrangement and suppress any alternative. The remaining Quartodecimans held out. In order to settle this and other matters that were dividing the professed Christians in his empire, in 325 C.E. the pagan emperor Constantine called an ecumenical synod, the Council of Nicaea. It issued a decree that instructed all in Asia Minor to conform to the Roman usage.

It is interesting to note one of the principal arguments advanced for abandoning the observing of the Memorial of Christ’s death according to the date on the Jewish calendar. A History of the Christian Councils, by K. J. Hefele, states: “It was declared to be particularly unworthy for this, the holiest of all festivals, to follow the custom (the calculation) of the Jews, who had soiled their hands with the most fearful of crimes, and whose minds were blinded.” (Volume 1, page 322) To be in such a position was viewed as a “‘humiliating subjection’ to the Synagogue which irked the Church,” says J. Juster, quoted in Studia Patristica, Volume IV, 1961, page 412.

Anti-Semitism! Those who celebrated the Memorial of Jesus’ death on the same day that he died were viewed as Judaizers. It was forgotten that Jesus himself was a Jew and that he had given the day its meaning by then offering his life in behalf of mankind. From then on, the Quartodecimans were censured as heretics and schismatics and were persecuted. The Council of Antioch in 341 C.E. decreed that they were to be excommunicated. Nevertheless, there were still many of them in 400 C.E., and they persisted in small numbers long thereafter.


This does not mean that they only celebrated the Eucharist annually at this time, but that they observed Pascha on Passover rather than on Sunday as was the practice of many other Christians. Quartodecimans defended their Passover tradition against internecine efforts to eradicate it for at least a few hundred years beginning with the inception of Christianity.

It is uncertain whether Jewish Christian sects such as the Ebionites or Elcesaites could also be deemed Quartodecimans, but they probably observed the Passover in addition to other Jewish festivals, in connection with Jesus. 

Acts 20:7 ¶  And upon the first [day] of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

And upon the first day of the week" — Some suggest that this was the "first sabbath" after Passover (v. 6), and that therefore the brethren only met once a year for communion on that day. But Paul had tarried at Philippi for the eight days of unleavened bread, and a further week in Troas after five days at sea (v. 6), indicating that this was the usual regular time for the weekly gathering of disciples.

On this first day of the week believers receive strength and encouragement through the word of exhortation; they are comforted by the fraternization that results from fellowship with brethren and sisters. Spiritual self discipline is invaluable, and is practised when unwavering devotion is given to the invariant keeping of this ordinance. And the grand example of the first Church is being imitated; for "they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers" (Acts 2:42).

this is how I will do it after going to the Father, and you, remember my death. When the Passover happens, there is one of you who will be put into prison because of my name and and he will be in a state of grief and concern that you were keeping the Passover while he was in prison and not with you. For he will grieve that he was not keeping the Passover with you. For I will send my power in the likeness of Gabriel the angel. The gates of the prison will open. He will come to you and will keep a vigil (lit. a measure of watch) with you and stay with you until the cock crows. When you complete the remembrance which is for me  and the agapê, he will once again be put into prison as a witness until he comes forth and preaches the things I said to you." We said to him, "Lord, is it not necessary once again that we take the cup and drink ?" He said to us, "Yes, it is necessary until the day when I come together with those who have been killed for my sake."(Epistula Apostolorum chapter 15)

chapter 15 of the Epistula Apostolorum speaks suddenly and unexpectedly of the memorial of the death of Jesus which the apostles are to celebrate every Passover night (until the cock crows) as a Memorial consisting of the Eucharist and a fellowship meal called agape

The Didache, written shortly after the close of the first century, speaks of Christians coming together each Lord’s day and breaking bread (9:1-12; 14:1)

Chapter 14. Christian Assembly on the Lord's Day. But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one who is at odds with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: "In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations."

For the Valentinians celebrate the breaking of bread or Eucharist this is is confirmed by the Gospel of Philip. The Gospel of Philip in particular shows that Valentinians understood the flesh and the blood of the Savior to be symbolic thus, for instance, the “flesh” is the Logos and the “blood” is the Holy Spirit.

The Lord's Day once a week (bread prepared on a weekly basis for a celebratory or communal meal)

The Lord's Supper feast annually (feast annually in remembrance of Jesus and his Last Passover Supper.)

Did the Apostle Peter EVER Visit Rome?

Did the Apostle Peter EVER Visit Rome?

Fulfilling the instruction of the Lord to his disciples when faced with times of persecution (Mat. 10:23). Peter sought a place of greater safety, and is next mentioned as being present at the Jerusalem Conference (Acts 15:7).

Peter, having fled Jerusalem, had gone to ‘another place’ (Acts 12:17). This place was not Rome, as is often thought. This idea is based on the book of Revelation, where Rome is compared with Babylon. However, the Babylon referred to at the end of 1Peter denotes an actual place. To ensure that Herod could not find him, the apostle had to leave the territory of the Roman Empire. For that reason, he went to Babylon, where there was a Jewish community. From there he writes to Gentile Christians in Asia Minor,

According to Peter’s own testimony, he composed his first letter while at Babylon. (1Pe 5:13) Possibly also from there he wrote his second letter. Available evidence clearly shows that “Babylon” refers to the city on the Euphrates and not to Rome, as some have claimed. Having been entrusted with ‘the good news for those who are circumcised,’ Peter could be expected to serve in a center of Judaism, such as Babylon. (Gal 2:8, 9)

There was a large Jewish population in Babylon. The Encyclopaedia Judaica (Jerusalem, 1971, Vol. 15, col. 755), when discussing production of the Babylonian Talmud, refers to Judaism’s “great academies of Babylon” during the Common Era. Since Peter wrote to “the temporary residents scattered about in [literal] Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1Pe 1:1), it logically follows that the source of the letter, “Babylon,” was the literal place by that name. The bible Never states that Peter was ever in Rome.

When Paul wrote to the Romans, sending greetings by name to many in Rome, he never mentions or refers to Peter. Had Peter been a leading bishop there, this would have been an unlikely exclusion. Also, Peter’s name is not included among those sending greetings in Paul’s letters written from Rome—Ephesians, Philippians, Colossians, 2 Timothy, Philemon, Hebrews.

The Ecclesiastical Writers of the period succeeding the times of the New Testament, are not reliable. They all belonged to that class of men who set up for successors of the apostles with clerical authority; and where facts were wanting, did not hesitate to substitute conjecture. For our own part, we rely upon nothing ecclesiastical outside the Old and New Testaments. What they testify we believe; but whereon they are silent, we have no faith. Peter may refer to Rome in using Babylon; but there is no evidence that he certainly does. If by Babylon he do indeed mean Rome, it favours the supposition that the Apocalypse was written before his decease; because this is the only Scripture extant in which Rome is certainly comprehended in the name.

The Big Picture

The Big Picture


God is love. God is perfect.
Like begets like.

From 1 + 2 follows that God wanted to create love and loving beings. (=A)

The basis for love is free will. There is no love without free will!

From 1 + 2 + 3 follows that God had to create free willed moral agents to create loving individuals. There is no other way to achieve this goal! (=B)

God created a vast number of angels over a long period of time. God set rules for the interaction of those beings.
Free will means, that the agent is free to exercise his will freely, either obeying the rules set forth by the authority or breaking them.

4 + 5: Given a large enough number of free willed beings and given a large enough timescale, it is mathematically certain that sooner or later one of those beings would use his free will in opposition to the rules/the authorities. This becomes even more likely if those moral agents do not have an experience of the consequences of breaking the rules. (=C)

God knows the end from the beginning.

C + 6: God knew from the start of creation that at a certain point one creature will start to go wrong and disobey him. And he knew that this example will have an impulse and impact on other agents as well. (=D)

God wants his creatures to obey his rules out of love and an understanding that those rules are essential for a morally sustainable coexistence.
God knew that this experience of the consequences of disobedience was a necessary step to develop this understanding and such mature love.

7 + 8: Mature obedience means obeying God’s rules out of love and out of knowledge of the superiority of those rules. (=E)

Adding this all up shows, that the whole setup of creation was created to perfect free moral angels to a point where they would have learnt, grasped and internalised that the set of divine commandments was plainly given to their best, that this set of rules is the minimum number of rules that a society has to obey and that by doings so the highest stage of satisfaction, love, peace and bliss can be achieved. By understanding this, those moral agents would freely and autonomously decide to use their free will in accordance with the will of God and would reach the point of perfect love at which point they become true sons of God, divine beings themselves. à Like begets like.

The Divine Face 2 Enoch 22 and 39

The Divine Face 2 Enoch 22 and 39

The Second Apocalypse of Enoch is a pseudepigraphic text which describes the ascent of Enoch through ten heavens in the tenth heaven Enoch sees the appearance of god a description of the divine face is given in chapter 22

Chapter 22

In the tenth heaven the archangel Michael led Enoch to before the Lord’s face

1On the tenth heaven, which is called Aravoth,I saw the view of the face of the Lord, like iron made burning hot in a fire and brought out, and it emits sparks and is incandescent. Thus even I saw the face of the Lord. But the face of the Lord is not to be talked about, it is so very marvelous and supremely awesome and supremely frightening. 
2 And who am I to give an account of the incomprehensible being of the Lord, and of his face, so extremely strange and indescribable? And how many are his commands, and his multiple voice, and the Lord's throne, supremely great and not made by hands, and the choir stalls all around him, the cherubim and the seraphim armies, and their never-silent singing. 
3 Who can give an account of his beautiful appearance, never changing and indescribable, and his great glory? 4 And I fell down flat and did obeisance to the Lord  (2 Enoch 22:1-4, the longer recension).^[8]

the face of yahweh is like iron this would symbolis his corporeal substance or divine nature
the fire would also the nautre of yahweh God is spirit and
 it emits sparks  this symoises the emanations of the spirit 

For Yahweh thy God is a consuming
fire" — A consuming fire will eat up all
that it attacks. Yahweh is such to His
enemies. See Deut. 9:3. When Israel was
gathered at the mount, "the sight of the
glory of Yahweh was like devouring fire"
(Exod. 24:17).

Yahweh makes his ministers a flame of fire

the description of Yahweh's corporeality

In chapter 39 Enoch reports this theophanic experience to his sons during his short visit to the earth, adding some new details. Although both portrayals demonstrate a number of terminological affinities, the second account explicitly connects the divine face with the Lord's anthropomorphic "extend." The following account is drawn from the shorter recension of 2 Enoch:

Chapter 39
Enoch’s pitiful admonition to his sons with weeping and great lamentation, as he spoke to them

And now, my children it is not from my lips that I am reporting to you today, but from the lips of the Lord who has sent me to you. As for you, you hear my words, out of my lips, a human being created equal to yourselves; but I have heard the words from the fiery lips of the Lord. For the lips of the Lord are a furnace of fire, and his words are the fiery flames which come out. You, my children, you see my face, a human being created just like yourselves; I am one who has seen the face of the Lord,^[9] like iron made burning hot by a fire, emitting sparks. For you gaze into my eyes, a human being created just like yourselves; but I have gazed into the eyes of the Lord, like the rays of the shining sun^[10] and terrifying the eyes of a human being. You, my children, you see my right hand beckoning you, a human being created identical to yourselves; but I have seen the right hand of the Lord, beckoning me, who fills heaven. You see the extent of my body, the same as your own; but I have seen the extent of the Lord,^[11] without measure and without analogy, who has no end... To stand before the King, who will be able to endure the infinite terror or of the great burning (2 Enoch 39:3-8)

fthis describes God's physical corporeal body

Chapter 44
Enoch instructs his sons, that they revile not the face of man, small or great
1The Lord with his hands having created man, in the likeness of his own face, the Lord made him small and great.
2Whoever reviles the ruler’s face, and abhors the Lord’s face, has despised the Lord's face, and he who vents anger on any man without injury, the Lord’s great anger will cut him down, he who spits on the face of man reproachfully, will be cut down at the Lord’s great judgment.

3Blessed is the man who does not direct his heart with malice against any man, and helps the injured and condemned, and raises the broken down, and shall do charity to the needy, because on the day of the great judgment every weight, every measure and every makeweight will be as in the market, that is to say they are hung on scales and stand in the market, and every one shall learn his own measure, and according to his measure shall take his reward. 

The inner realization of the divine presence, of having met God face to face, and of having succeeded through prayer in attaining the divine favor and blessing that have been sought (turned toward God, face of God, within the presence of God, vision of God, recognition of God, beholden of God). At Peniel Jacob's name was changed to Israel because, as it was explained to him, "thou has striven with God and with men, and hast prevailed," had power with, margin (Gen. 32:28).

To see a vision of God's face is to experience the inner realization of the divine presence, of having met God face to face, and of having succeeded through prayer in obtaining the divine favour and blessing that have been sought within the presence of God.

Extracts from the Works of Theodotus

 10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be “inapproachable Light” as” Only-Begotten,” and “First-Born,” “the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,” – and such a one shall not be found either among the First-Created or among men, – but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.

12 Therefore the First-Created behold both the Son and each other and the inferior orders of being, as also the archangels behold the First-Created. But the Son is the beginning of the vision of the Father, being called the “face” of the Father. And the angels, who are intellectual fire and intellectual spirits, have purified natures, but the greatest advance from intellectual fire, completely purified, is intellectual light, “into which things the angels desire to look,” as Peter says. Now the Son is still purer than this: “light unapproachable” and “a power of God” and, according to the Apostle, “we were redeemed by precious and blameless and spotless blood.” And his “garments gleamed as the light, and his face as the sun,” which it is not easy even to look at.

15 “And as we have borne the image of the earthly, we shall bear also the image of the heavenly,” that is of the spiritual, as we advance towards perfection. Again he says “image” in the sense of spiritual bodies. And again, “For now we see in a mirror, confusedly, but then face to face”; for immediately we begin to have knowledge. . . there is not even “face” – form and shape and body. Now shape is perceived by shape, and face by face and recognition is made effectual by shapes and substances.

What does the Bible say about Parallel Universes and Different Heavens?

What does the Bible say about parallel universes 
and different heavens?

The Bible never mentions other universes. It only describes God creating “the heavens and the earth” (Gen 1:1) and interacting with people on earth.

However, it does describe different heavens. In fact, the word “heaven” is used in several different ways: to start with, it can mean the atmosphere, outer space and where God dwells. See “What is the third heaven?” for a discussion of these uses and an explanation of 2 Corinthians 12:2.

The “heavens” are also used figuratively to mean the political leaders (those who are above everyone else) as distinct from “earth” (the people they rule). For example, this is how it is used in Haggai 2:21-22


Speak to Zerubbabel, governor of Judah, saying, I am about to shake the heavens and the earth, and to overthrow the throne of kingdoms. I am about to destroy the strength of the kingdoms of the nations, and overthrow the chariots and their riders. And the horses and their riders shall go down, every one by the sword of his brother.

Here, “heavens and earth” refers to the governments and people of the day. The same symbolism is found in Isaiah’s description of the overthrow of Babylon in Isaiah 13:13,15. Because the Bible uses the word “heaven” in several different ways, we need to decide by context what the word means when it occurs.

“A new heaven and a new earth” is also used symbolically to mean a new order of things (God’s Kingdom) where the rulers and the people change. This is how it is used in Isaiah 65:17-19; 66:22; 2 Peter 3:13 and Revelation 21:1.

The Knowledge of Astrology

Spiritual Gifts and Realm Travel

Who Created God?

Who created God?

This begs the question: Who created God? a question of the type: who baptised John the baptist? The bible ' answers' as follows:

10 You are my witnesses, is the utterance of Jehovah: even my servant whom I have chosen, in order that you may know and have faith in me, and that you may understand that I am the same One. Before me there was no God formed, and after me there continued to be none (Isaiah 43).

So he had no divine father. 

9 Remember the first things of a long time ago, that I am the Divine One and there is no other God, nor anyone like me (Isaiah 46).

He was alone in divinity from the beginning to the days of Isaiah.

11 “You are worthy, Lord, even our God, to receive the glory and the honor and the power, because you created all things, and because of your will they existed and were created.”

The above scripture implies that Gods will existed before all creation occurred which would logically imply that God himself was not created God created space and time  

If God was not created than how did he come into existence? Well one answer is that he has always been in existence. The sense in which this is meant is not that given any amount of time in the past he was always around before that time. It is rather that he himself created time.  

and what does he mean by beginning? You see some can argue that he means beginning as in God forever and eternal past. But if that’s the case, there really is no beginning with God others might argue well beginning in the sense that when God conceived of creating the perfect sons and daughters of God the human beings. Whatever other beings he might have created in the universe that was the beginning and the son was there from the beginning and the church as well. 


The message here is that God has everything in mind from the beginning. Whatever he produces from the beginning and as the Brethren of that beginning Christ is the eternal forever in the past or at the beginning at the time of which he conceived the concept of the son as being part of the story of humankind. This does not really matter because for us humans from our perspective it is the beginning of everything anyway and that’s really all we need to know and we’ll probably likely ever know anyway.

Yahweh is the name of Uncreated Power, Elohim, the organizations of that Power after its image and likeness, whether they belong to the sun, moon, and stars of the universe, or to Israel.

The Light that is above them all The Gospel of Thomas Saying 77

The Gospel of Thomas Saying 77

77. Jesus said, "I am the light that is over all things. I am all: from me all came forth, and to me all attained.

Split a piece of wood; I am there.

Lift up the stone, and you will find me there."

Light "Jesus identifies himself with light (cf. John 8.12; 9.5), which is tremendously important in Thomas: 11.3b; 24.3; 50.1; 61.5; 83.1-2. Jesus is not only the light of the world (cf. John 1.9; 8.12); all things cohere in him (Colossians 1.17) and he embodies the fulness of deity (cf. Colossians 2.9). As I have said in saying 50 Jesus became the light at is baptism and after his resurrection in Mt #11:27 16:28 28:18 Jesus says that all things were given into his hand or all authority in heaven and on earth was give to him this happen at his baptism and after his resurrection from the dead and when he was born from above and later ascended to heaven and he saite down at the right hand of god and fill all things Da 7:14 Eph 4: 8-11 on the same theme #13:3 17:2 Ge 41:44,55 Ps 2:8 Isa 9:6,7 Mt 11:27 28:18 Lu 10:22 1Co 15:27 Eph 1:22 Php 2:9-11 Heb 1:2 2:8,9 1Pe 3:22

All-things (see Eph 4: 8-11 Phil. 2:9; Col. 1:18). The same allusion is found in Col. III, 11: 'Christ is all and in all.'" Jesus speaks of himself in highly exalted terms, as he often does in the Gospel of John (for example, John 8:12; He does fill all things in the sense that He is the source of all blessing, the sum of all virtues, and the supreme Sovereign over all. "There is not a place between the depth of the cross and the height of the glory which He has not occupied," 10:7) the 'All' (note Thomas 67) Such ideas, of course, had currency elsewhere in early Christian circles as well (note John 8:12; Rom 11:36; 1 Cor 8:6).

“Everything came forth from me, and everything return to me.” cp. Saying 49 82 Jesus claims to be mediator at creation (cf. Romans 11.36; 1 Cor. 8:6; Col. 1:16). Which "creation"? The "New Creation: see 2Co 5:17; Gal 6:15; Eph 2:10,15; 4:24; Col 3:10; Jam 1:18. New creation Passages using "ktisis" ("creation"): Col 1:16,17; Gal 6:15; 2Co 5:17; Jam 1:18; Eph 2:10,14,15; 4:24. Other similar passages: 2Co 4:4-6; Isa 51:6,16; 45:7,11,12,13; 42:5,6; Psa 102:18,25-28.

All this recalls the role of wisdom. The presence of Jesus as it is described in vv. 2-3 echoes Matt. 18.20; 28.20 - but in that passage, too, there is a wisdom background." 
“Split a piece of wood, and I am there. Lift up the stone, and you will find me there."” The Greek version inserts the words about wood and stone at the end of Saying 30 to indicate that Jesus is present with his disciples, or with one disciple. The meaning is approximately the same: Jesus is everywhere." 

Therefore, this saying is about the ultimate supremacy of Jesus. Moreover, it is only though his baptism, death and resurrection that all authority was given to him. Right now, he is tangibly at the right hand of God but by the Holy Spirit Jesus has universal power and providence He is in wood and under stones.

Alternatively, as the “I am the All,” “I am everything”, “I am all-thing” Jesus is everywhere present. Jesus now has an invisible presence that fills all things before Jesus had take on this roll an angel had this job the angel of the presence of Yahweh but now being one with the Father in will and essenes by the spirit Jesus now controls everything in heaven above and on the earth below. Note Christ has pre-eminence even over angels (Col 2:18). They have been "created" (i.e., reordered, rearranged) by Christ. Jesus’ invisible presence is spread abroad in the heavens and on earth by the spirit whereby Jesus extends his influence in the universe by the will of the Father and in harmony with him. Thus, Jesus controls everything and now being one with the Father, he now fully knows the will of the Father so Jesus by the will of the Father controls the higher power of the world Rom 13:1 add more about this and also add something about light here 
Mt #11:27 16:28 Ps 2:6-9 89:19,27 110:1-3 Isa 9:6,7       #Lu 1:32,33 10:22 Jn 3:35 5:22-27 13:3 17:2 Ac 2:36 10:36       #Ro 14:9 1Co 15:27 Eph 1:20-22 Php 2:9-11 Col 1:16-19 Heb 1:2 2:8 1Pe 3:22 Re 11:15 17:14 19:16 

(Epiphanius, Pan., 26, 3, 1): 'In all things I am scattered, and from wherever you wish you collect me.' compare saying 113 Rather, the Kingdom of the Father is spread out upon the earth, and men do not see it." The eucharist is Jesus. For he is called in Syriac "Pharisatha," which is "the one who is spread out," for Jesus came to crucify the world. Gospel of Philip the word Pharisatha literally means broken bread but can also mean “that which is spread out“ and here is a reference to the Large loaves of bread in saying 96 (cp. Odes of St. Solomon 27:1-2 I stretched out my hands and sanctified my Lord; for the extension of my hands is his sign; Didache 16:6 will appear the signs of the truth: first the sign of stretched-out hands in heaven, then the sign of a trumpet‘s blast, and thirdly the resurrection of the dead, though not of all the dead [], but as it has been said 7 “Yahweh will come and all his holy ones with him.” Zech 14:5 “Than the world will see the Lord coming on the clouds of the sky.”) 

77) Jesus said, "It is I [the Word of God] who am the light [the Truth] which is above them all [the worlds luminaries]. It is I who am the All [for nothing came into being until the Word came forth in the beginning - "Let there be light"]. From Me [the Word, the light] did [knowledge of the] the All come forth [His Word passed through His prophets since the first Adam until Messiah (the Old Testament - stone tablets)], and unto Me did the All extend [through the New Testament (parchments)]. Split [discern both the lower/outward (fleshly) meaning and the upward/inward (spiritual) meaning] a piece of wood [the New Testament], and I am there. Lift up [examine, elevate, accept, proclaim how it points to the advent of Messiah] the stone [the Old Testament], and you will find Me there [for "In the beginning was the Word"]."

The Logos was a god

1 In [the] beginning the Word was, and the Word was with God, and the Word was a god. 2 This one was in [the] beginning with God. 3 All things came into existence through him, and apart from him not even one thing came into existence.

“The Word was a god.” Regarding the Son’s prehuman existence, John says: “In the beginning the Word was, and the Word was with God, and the Word was a god.” (Joh 1:1, NW) The King James Version and the Douay Version read: “In the beginning was the Word, and the Word was with God, and the Word was God.” This would make it appear that the Word was identical with Almighty God, while the former reading, in the New World Translation, indicates that the Word is not the God, Almighty God, but is a mighty one, a god. (Even the judges of ancient Israel, who wielded great power in the nation, were called “gods.” [Ps 82:6; Joh 10:34, 35]) Actually, in the Greek text, the definite article ho, “the,” appears before the first “God,” but there is no article before the second.

Other translations aid in getting the proper view. The interlinear word-for-word reading of the Greek translation in the Emphatic Diaglott reads: “In a beginning was the Word, and the Word was with the God, and a god was the Word.” The accompanying text of the Diaglott uses capital and small capital letters for the God, and initial capital and lowercase letters for the second appearance of “God” in the sentence: “In the Beginning was the LOGOS, and the LOGOS was with GOD, and the LOGOS was God.”

The Apocryphon of John

The Apocryphon of John

The Apocryphon of John (120-180AD)


The Apocryphon of John describes an appearance of Jesus to the Apostle John (after Jesus’ ascension) in which Jesus provides John with secret knowledge, much like other accounts in the tradition of Sethian texts. It is described in a work from AD 180 called Against All Heresies.

Most people would tell you that if you want to understand Gnosticism you should study the Apocryphon of John however I would have to disagree with this I would advise you to study the Gospel of Thomas and Philip 

Why Isn't It Considered Reliable?

In Judaism and Christianity, God's creation is good from the start. The Apocryphon of John's creation story denies this theological starting point. No Christian accepting the creation as it is from Genesis would see the Apocryphon of John story as true or credible.

From a very early date, this book was identified as a Sethian Gnostic fabrication and late document that has no Apostolic eyewitness connection to the Apostle John. In Against Heresies we read the text was one of “an indescribable number of secret and illegitimate writings, which they themselves have forged, to bewilder the minds of foolish people, who are ignorant of the true scriptures.”

How Does it confirm or give support to the Life of Jesus?

The Apocryphon of John presumes the life, death, resurrection and ascension of Jesus. It also affirms that John was the brother of James and the son of Zebedee, and that John was an important disciple of Jesus (who is described as a Nazarene). Jesus is also given the title “Savior” (although the meaning of this term is different in Sethianism).

Where (and Why) Does It Differ from the Reliable Accounts?

The Apocryphon of John is concerned primarily with an account of the creation of the world. The text was discovered in the Nag Hammadi library as the first document in a series of Sethian Gnostic texts and it includes the most detailed Sethian creation mythology. The role and position of Jesus in the Godhead is very different from biblical canonical descriptions as a result of the preconceived ideas of Sethians who wrote this text. Sethian believers appear to have accepted the historicity of Jesus but attempted to place Him within their preconceived Sethian beliefs.

NUMBER 1

NUMBER 1

No. 1 -- Just as number 1 is the foundation of all mathematics, so Yahweh is the beginning of all. Number 1 therefore in Scripture pertains to God.

A. Number one is indivisible, it is not made up of other numbers and is therefore independent of all others; therefore it is the source of all others.

B. As a cardinal number it denotes unity—as an ordinal number it denotes primacy.

This is illustrated in the science of arithmetic. Arithmetic is the scence of numbers. The hypostasis or basis of this science is the multitudinous expression of one, a multiplication of number one. Let there be no numerical power called one, and there could be no five, fifty, or any other combination of one. One is the great power of the arithmetical universe; and all the other powers resulting from the multiplication of one combined, cannot exclude one therefrom, without annihilating themselves, and expunging the system.

one life and one intelligence--There is one Spirit; one principle of life, love, intelligence, and goodness in, through, and over all, even God, the good omnipotent.

one Mind--There is but one Mind. Every individual and the various phases of character that make that individual are but states of consciousness in the one Mind.

one presence and one power--God, Spirit, is the only presence in the universe, and is the only power. He is in, through, and around all creation as its life and sustaining power.

one Spirit-Mind--God is the one Spirit-Mind in which all ideas of life, love, substance, intelligence, and power originate.