Bible Mathematics from The Genesis 1 Window
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The Creation of Man - An Exegesis of Genesis I


A REALITY CHECK is needed on the Creation that delivers a reasonable explanation for the repetition of the evening, morning, and day theme in Genesis I. One word used for religious explanation is exegesis. The noun exegesis comes from a Greek word that means ďto lead toĒ. Exegesis is an explanation, which leads to understanding by extracting meaning from the text of a religious holy book after objective interpretation in a critical manner. This involves analysis of word translations, the meaning and influence of Bible numbers, determination of the limits of a passage, examination of the context within the text, and examination with considerations for influence of history, and culture.

A similar word eisegesis is an explanation like exegesis, except that, instead of drawing out the meaning from the text, the interpreter subjectively reads their own meaning into the text. An example of eisegesis is the subjective translation of the six days in Genesis I by translators of the King James Version Bible. Instead of simply listing evening and morning with a count for each day, as it was originally written in Hebrew, the translators redefined day to be composed of both an evening and a morning, which is impossible for a solar day. They did not translate word for word text from the original Hebrew Torah. Catholics, who use a version of this KJV interpretation of the creation, charge Protestants with practicing eisegesis because papal authority demands scripture should be examined only through the lens of Holy Tradition. Jews charge that Christians practice eisegesis when they read prophecies of Jesus into the Old Testament.

The Creation of Man attempts to redefine the Creation from traditional concepts by revealing the reality with an objective exegesis based on reason, science, mathematics, and revelation of Godís hidden numbers.

Before embarking on this exegesis it could be said that the word exegesis, or any objective explanation, is simply not possible, because the exegetic (the one practicing exegesis) always delivers his own personal viewpoint. Also it is written, And don't lean on your own understanding (Proverbs 3:5). Therefore it could be said that one should never trust the understanding and resulting exegesis or eisegesis from any man. With this in mind it could be best to stop right here, for how could any manís understanding be justified as that of just a man in the world? But that leaves only the original text from Genesis I as a mysterious communication from God, for it is written that God hid understanding from man. (Job 28-20,21)

There is another type of communication from God. This is revelation, a communication from God, which reveals something that has been hidden from man. The entire Qurían claims to have been revealed word by word to Muhammad. The Book of Revelation is divine knowledge revealed to its author John. The many epistles from the Apostle Paul were a result of revelation. Since explanations of revelation were canonized into the Holy Bible, it can be said with authority that revelation is an accepted form of communication from God. It can also be said that an eisegesis subjectively influenced by revelation from God is the only one worthy to present an understanding of Godís Word and His numbers.

Revelation is not recognized as a valid communication by everyone. Some maintain that revelation is only valid for the original recipient, but when that information is communicated to a second person it becomes hearsay. That is to say that revelation cannot be scientifically proven. The scientific method of acquiring knowledge follows a process of examining observable, empirical, measurable evidence, and subjecting it to the laws of reasoning and logic. Rationalism asserts that truth can be discovered only by reason and factual analysis. Rationalism is the language of man, the intended audience of this exegesis. So if men in the world demand that revelation requires observable, measurable evidence subjected to the laws of reason and logic, then it should be impossible to prove the validity of the recent revelation of Genesis I to this audience.

It can be said that revelation cannot be justified by reasoning and logic. But, reasoning and logic could justify and reconcile Genesis I with the rest of the Bible, if divine knowledge received from revelation was applied. It was revealed to this author that when doing this, there should be no heavy words - that is the use ecclesiastical pronunciations, pious words, or sermonizing. The world has already received more than its share of this type of teaching from men who are in love with what they call Holy Tradition. Instead, another language must be used--the language of reason and logic, to carefully layer understanding upon understanding, eisegesis upon exegesis, as chapter upon chapter, to build increasing levels of understanding.

The Genesis I Window was written as an academic dissertation using exegesis upon exegesis to reveal this long-hidden interpretation of Genesis I. It articulates the discovery of this long-hidden interpretation using divine equivocation, and delivers numbers that reveal hidden truths in the rest of the Bible.

A dissertation is not popular reading material, so it became necessary to make this information more accessible to the average reader. Although the Genesis I Window serves as a reference with its detail analysis, The Creation of Man is written in a story-like fashion as a dialog between two men with opposing views discussing the Creation. Joe is a skeptic who does not believe that the Bible is the inerrant word of God. Moe, on the other hand, is a believer who believes he discovered the true meaning of Godís Creation. Joe and Moe meet in the park, start up a conversation about the Bible, and the fun begins.

Tell me and Iíll forget;
Show me and I may remember;
Involve me and Iíll understand.
Chinese Proverb


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