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Correlations in Genesis: Overview

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This is an Inner Wheel or Cycle article. Click to read the introduction. This is an Inner Wheel or Cycle article. Click to read the introduction.

In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.

Genesis 1:1-3

Genesis 1 Genesis

This auto-correlation between Genesis 1 and the name of the first book is simply a necessary consequence of the Hebrew practice of naming books after key words found in the first verse.

Genesis 2 Exodus

The first occurrence of (Shemuth, Names), is found in Genesis 2.20 when "Adam gave names" to all the animals. It is the plural of Shem, which is typically used (with the definite article) to refer to The Name (HaShem), the Tetragrammaton, YHVH, which also first occurs in Genesis 2. This integrates with the structure of the Canon: Shemuth being the Hebrew name of the second book, taken from its first verse:

Now these are the names (Shemuth) of the children of Israel, which came into Egypt; every man and his household came with Jacob.

Note also the specific use of Beyt (House), the Name of the Secong Letter, in the introductory verse of Exodus.

Genesis 3 Leviticus

The Hebrew name of the Third Book is (V'Yikra), meaning "And he called." It is taken from the first verse which says "And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation." This corresponds to Genesis 3, where we find the first occurrence of "V'Yikra" in conjuction with the Divine Name YHVH, when God called unto Adam "Where art thou?"

The word God used in this verse is (aikah), which is a pun on the name of the 25th Book, Lamentations. Thus, the names of 2 books from Spoke 3 find their origin in Genesis 3. Note also that Lamentations is the result of the Fall recorded in Genesis 3, and that in it Jeremiah cries out that there is no comforter which is the mirror image of what we find in the third Book on Spoke 3, II Corinthians, where the comfort of God the Holy Spirit manifests with more clarity than anywhere else in all Scripture.

Genesis 4 Numbers

The Hebrew name of the Fourth Book is B'Midbar, meaning "In the Wilderness." This accurately describes the dominant theme of Numbers, which records the forty years that Israel wandered in the wilderness. It finds its origin in Genesis 4, when Cain is driven from the face of the Lord, to become a fugitive and a vagabond.

The word describing Cain's fate as a fugitive is (nuwa). It first occurs in Genesis 4. The Lord used exactly the same root word in Numbers to explain the theme of the entire book (Number 32.13):

And the LORDíS anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation, that had done evil in the sight of the LORD, was consumed.

In this verse, the phrase he made them wander is the third person masculine form of nuwa. The degree of divine integration is astounding! Just as the actual name of Exodus first appears in Genesis 2, and the names of Leviticus and Lamentations Genesis 3, so here we see the theme of the Fourth Book established in Genesis 4.

Genesis 14 Hebrews: Melchizedek the High Priest

Genesis 14 contains the first occurrence of three extremely significant words:

  • Hebrew
  • Melchizedek
  • Priest

This integrates with the Book of Hebrews on Spoke 14 which reveals the theological significance of Melchizedek as an image of our eternal High Priest

Genesis 15 Ezra: The God Who Helps

Genesis 15 introduces Eliezer, whose name means God (Eli) is my Help (Ezer). This integrates with the name of Book 15, Ezra, and the meaning of the Fifteenth Letter Samekh.

Genesis 16 The God Who Sees

Genesis 16 contains the first occurrence of the word "Ayin" in the sense of Fountain. The whole chapter is wrapped up with this and the other (primary) meaning of Ayin which is Eye. Thus we read Genesis 16.7:

And the angel of the LORD found her by a fountain (Ayin) of water in the wilderness, by the fountain in the way to Shur.

Genesis 16 also reveals a new name of God, based on the theme of the Eye, the literal meaning of Ayin:

And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?

This theme deeply integrates with the Eyes of the Lord found in Zechariah and I Peter on Spoke 16, and with the Great Confession of Matthew 16.16.

Genesis 17 Esther: The Face of God

When Cain killed Abel, we read:

And Cain said unto the LORD, My punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.

The word translated as hid is (esetar) which is a pun on the name of Book 17, Eshter. Furthermore, the word (Panim, Face) is a Peh KeyWord. Thus, Esther is one of the two books in all the Bible that does not mention God. He hid His Face from the Book of Esther.

Genesis 18 Job: God the Righteous Judge

The Spoke 18 KeyWord (Tsaddik) dominates Genesis 18, where it occurs six times in the conversation Abraham has with God when he asks "Wilt thou also destroy the righteous with the wicked?" A very similiar question is posed in Book 18 (Job 8.3): "Doth God pervert judgment? or doth the Almighty pervert justice?" Both verses use the Tsaddi KeyWord Tsaddik.








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