Sabbath study, xxii: corollaries of the GUC

Due to the mind-consuming, energy-draining nature of word-by-word literal Bible translating, progress on even compiling together a precisely rendered single chapter of a particular book swallows up more time than one may expect. (yes: hours upon hours) As much as I—or anyone else—might wish this project can speed up for the sake of getting the message out sooner, the times and seasons of gospel dispensations are determined according to the will of Jᴇʜᴏᴠᴀʜ God and not any mortal created being.

Since this is the 22nd weekly sabbath study on this publication, perhaps it is worth explaining today the additional astounding implications of Grand Unified Chiasm (GUC) studies.

According to the blueprint for the Temple candelabra (menorah) outlined in Exodus, each one of the outer six branches (A-B-C // C’-B’-A’) were to consist of three calyxes (flower coverings) made like unto almonds,1 while the central shaft (D) was to consist of four calyxes.2 In total, this means (6×3) + 4 almond buds, a.k.a. 22.

For important clarification: the four calyxes on the shaft do not serve the exact same functional role as the eighteen on the side branches. This is because the side branches’ calyxes are mirrors of each other (nine on the first side corresponding to the nine on the primed side) reflecting about the axis of symmetry, whereas the four calyxes of the shaft are situated upon the axis of symmetry itself. In a fully subdivided at-large biblical chiasm, the side six branches’ total eighteen sub-branch calyxes correspond thusly like so in this simple 1-to-1 manner:

• A.i (calyx) / A’.i’ (calyx)

• A.ii (calyx) / A’.ii’ (calyx)

• A.iii (calyx) / A’.iii’ (calyx)

• B.i (calyx) / B’.i’ (calyx)

• B.ii (calyx) / B’.ii’ (calyx)

• B.iii (calyx) / B’.iii’ (calyx)

• C.i (calyx) / C’.i’ (calyx)

• C.ii (calyx) / C’.ii’ (calyx)

• C.iii (calyx) / C’.iii’ (calyx)

Because each calyx is part of a reflected pair unit, the logic so far should be relatively simple. A subdivided chiastic shaft, meanwhile—if you recall—signifies that its four almond buds comprise the central nested pericopal chiasm, and looks like this:

• D.a/D.a’ (calyx)

• D.b/D.b’ (calyx)

• D.c/D.c’ (calyx)

• D.d (calyx)

Since D’s four calyxes are at the symmetry axis itself, they each do not represent reflected units by reason of the fact that they define the very central vertical line that the side three branches on each side reflect about. The shaft’s bottom-most calyx therefore corresponds to both D.a and its primed D.a’ to form a chevron; the second-bottom-most calyx corresponds to both D.b and D.b’ to form a chevron within the aforementioned one; the second-top-most calyx links to both D.c and D.c’ to form a chevron within the first two; and finally, D.d is linked to the thematic absolute center of the chiasm, revealing the fractally embedded, recursively defined shape of the menorah embodied in the subdivided D central pericopal chiasm.

The biblical reckoning of these numbers are by no means coincidental—consider for instance the fact that the side six branches comprise by themselves only 18 calyxes, and that it’s only with the 4 from the shaft bringing the total to a complete number of 22. Why is this the case? Because the shaft represents none other than God at the center of His people, since the candelabra itself is a representation of God’s sanctified assembly of people.3 To take 18 as a number of completion is thereby tantamount to the assembly claiming its standing in denial of Jᴇʜᴏᴠᴀʜ who is supposed to be acknowledged in the midst of them.4 18, after all—being the number Jesus stated was the toll of people dying in the collapse of the tower of Siloam as a type for those who will perish for refusing to repent5—is 6×3, a.k.a. 6+6+6. Sound a bit familiar?6

In the completed and perfect number of 22, each and every almond bud’s meaning can be understood by corresponding them accordingly to none other than the 22 letters of the Biblical Hebrew alphabet. If the aforementioned chiastic reckoning is indeed in harmony with the objective heavenly truth, then the first nine Hebrew letters presumably correspond to the nine calyxes on the A-B-C branches, the last nine to the nine calyxes on C’-B’-A’, and the central four to the four almond buds on D, like so:

• A.i (א: Aleph) / A’.i’ (ת: Taw)

• A.ii (ב: Beth) / A’.ii’ (ש: Shin)

• A.iii (ג: Gimel) / A’.iii’ (ר: Resh)

• B.i (ד: Daleth) / B’.i’ (ק: Qoph)

• B.ii (ה: He) / B’.ii’ (צ: Tsade)

• B.iii (ו: Waw) / B’.iii’ (פ: Pe)

• C.i (ז: Zayin) / C’.i’ (ע: Ayin)

• C.ii (ח: Heth) / C’.ii’ (ס: Samekh)

• C.iii (ט: Teth) / C’.iii’ (נ: Nun)

• D.a/D.a’ (י: Yodh)

• D.b/D.b’ (כ: Kaph)

• D.c/D.c’ (ל: Lamedh)

• D.d (מ: Mem)

If this is indeed the correct mapping, then evidently the full Semitically ingrained Hebraic implications of the GUC are far too astounding in encoded meaning beyond my present understanding. While it is obvious that A.i and its primed A’.i’ respectively represent Aleph and Taw—rendered in the Koine Greek text of Revelation as the Greek first and last letters Alpha and Omega7—and obviously refer to Jesus (the Word of Jᴇʜᴏᴠᴀʜ) as beginning and end, not to mention that D.d represents Jesus at the center of His people, the deeper meanings are yet to be fully uncovered, as far as I’m aware.

Nevertheless, what is known is that when Jᴇʜᴏᴠᴀʜ’s servants of old spoke of a far-future ingathered redemption between Him and His people, it was consistently understood that He would be ultimately acknowledged in the midst of them as their God and Creator.8 That was and always will be the defining ultimate separating difference between those cleaving onto God’s covenant toward the hope of eternal life and those who know the truth and reject it toward eternal perdition: whether someone acknowledges their love for Jᴇʜᴏᴠᴀʜ—who sent His Word to save them from their sins—by acknowledging Him and walking in harmony with His statutes and ordinances accordingly.9 This entails of course a properly restored grasp of the harmony between law and grace.

As I explained two weeks ago, the GUC’s A branch must be none other than the Five Books of Moses, and its primed A’ branch therefore none other than the Five Books of John—with the Hebraic letters mapped accordingly, it would be like so:

• A.i (א: Aleph): Genesis

  • A.ii (ב: Beth): Exodus-Leviticus-Numbers

    • A.iii (ג: Gimel): Deuteronomy

      • …

    • A’.iii’ (ר: Resh): Revelation

  • A’.ii’ (ש: Shin): I-II-III John

• A’.i’ (ת: Taw): John

If the Five Books of Moses are the Tôwrâh (תּוֹרָה) a.k.a. Law, then what are the Five Books of John? Behold what the apostle himself declared!10

for the law through Moses was given, the grace and the truth through Jesus Christ did come;

The text itself spells out the answer very plainly: the Five Books of John must be none other than the Chên (חֵן), a.k.a. Grace—as the Bible begins with the Five Books of Law, so it concludes with the Five Books of Grace.

What is the clear-cut, undeniably manifested conclusion of the matter is this: law and grace as biblically defined are not “opposites” in a sense of negation, but rather complimentary as two sides of the same menorah comprising respectively the A and A’ branches of the GUC. The Torah, therefore, is fully vindicated on this basis alone, from a biblically sound perspective, contrary to the dualistic effort of the vast majority of the “Christian” world (whether they are high-church hard-supersessionists or Zionist dispensationalists) to deny its applicably binding relevance upon the adherents of God redeemed by the blood of His Son Jesus Christ.