Temple at the Center of Time: Newton's Bible Codex Finally Deciphered and 2012

A belief that the ancients held unusual scientific knowledge, of which only fragments remain today, was held by many great philosophers and scientists who participated in the "scientific revolution". Though research by these men led to great discovery, many were convinced that they were merely scratching the surface of an immense but lost pristine knowledge (prisca sapientia) somehow reflected in the architecture and remains of ancient civilizations.

In "Temple at the Center of Time: Investigations of Sacred Dimension, Revealed in Prophecy, the Temple of Jerusalem, and the Ark of the Covenant, from the works of Isaac Newton", David Flynn uncovered what has been heralded as one of the greatest discoveries of all time.

Many books have investigated whether Newton believed that an original pure knowledge existed. Some conclude that he did in fact search for it, but that is the whole of their investigation. A few have written that Newton actually discovered ‘something’ and try to fit his existing research into a prisca sapientia of their own design, claiming his beliefs fit modern realms of philosophy or eastern religions, but these speculations are not upheld by the body of his work. Although Newton had solved riddles of space, time, gravity, light and invented mathematics to predict the motion of objects, this was not the ‘priscia sapienta’. Since the time of Newton, no one has revealed the true form and nature of the original knowledge, or from whence it came… until now.

For the first time in history, "Temple at the Center of Time" uncovers what Newton was looking for and, in so doing, proves that pivotal events in history are unquestionably connected in time and space to Jerusalem.

Newton didn't know it. The key was right in front of him.



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RaidersNewsNetwork Exclusive
Remembering David Flynn - Entry 8
A new series on the research and findings of a modern Christian genius

Posted: July 01, 2012
11:00 am Eastern

From the works of David Flynn

EDITOR’S NOTE: This is the eighth entry into a series on the works and discoveries of David Eric Flynn, a modern Christian genius who died at the age of 49 this past January 22, 2012 after a short battle with cancer. For nearly two decades David published original and groundbreaking research on his renowned Watchers Website.

by David Flynn

(continued from entry 7)

Throughout Chronology, Newton assigned the dates of civilizations not based on the Christian calendar, which started at the birth of Christ, but the Nabonassar era (AN—Anno Nabonassari) was considered the inception of the Neo-Babylonian Dynasty. This was the point that King Nabonassar founded his kingdom in Babylon in 747 BC. The Greek astronomer Claudius Ptolemaeus and later astronomers used this point in chronological calculations, but the era was not used by the Babylonians or, for that matter, the average British subject.[i]            

The omission of Julian dates was consistent throughout Newton’s Chronology. He stated that the fall of Babylon occurred in the year of Nabonassar 209 or 210. (The Julian date corresponding to the start of Nabonassar’s reign is 747 BC—209 or 210 would be 539 or 540 BC.) The reader would need to be familiar with this timetable to find the correspondence with the birth of Christ. The full interpretation of the text of Chronology, especially chapter four, with its focus on Babylon , was left to one skilled in the application of various eras as well as the history of the Bible. Any further interpretation was dependent on the reader having comprehensive understanding of the subject in advance. Chapter five was dedicated solely to the measure of lengths of the Temple of Solomon, in a book dedicated to the measure of time.

What was Newton’s Intention?

According to the Jewish sages, the specific location of God’s temple on the Earth was as important as its internal geometry. This was because no man had established the site for its construction, but it had been given by the law of God. Ezekiel 43:12 states,

This is the law of the temple: The whole area surrounding the mountaintop is most holy. Behold, this is the law of the temple.[ii]


Because God had set the location for the temple, the divine proportion evident within its architecture would have also manifested in its placement relative to everything around it. The temple of Jerusalem was the only building ever known to be directly designed by the Almighty; the same was also the designer of creation itself.

[Its dimensions]…were made clear by the writing from the hand of the Lord concerning it, all the work to be done according to the plan. (1 Chronicles 28:11–19)


The Ark had found a permanent resting place there as the focal point of the temple and of Jerusalem and Israel , and not from man’s point of view, but God’s. Through this reasoning, its location on earth intersected time and dimension. Newton’s study of its measurements within his Chronology underscored his belief that God had somehow inserted this metaphysical property within the geometry of the temple of Jerusalem .

Returning to the Book Chronology

After describing the kings and events of Babylon, Newton abandoned sequences altogether, and instead focused upon the linear dimensions of Solomon’s temple. He produced a meticulous drawing of the temple’s courts, rooms, and gates calibrated to the “sacred cubit.”[iii]

Fig. 4. Reprinted from Isaac Newton’s The Chronology of Ancient Kingdoms Amended ( London : 1728),11. The Newton Project—University of Sussex, East Sussex London: 2007,

Newton opens chapter five with, “THE Temple of Solomon, being destroyed by the Babylonians, it may not be amiss here to give a description of that edifice.”[iv]

By inserting a geometrical study of the Temple of Solomon in a masterful work otherwise not wavering from a precise historical order of ancient nations, the variation stands out in bold relief. Newton seems to be directing the reader to look more closely at the temple’s relationship to time and chronology. From the perspective of one not well-versed in 17th century thought pertaining to the prisca sapatientia, this deviation from the tone of his book seems unrelated and even unnecessary, but this is clearly not the case.

In an earlier book, A Dissertation upon the Sacred Cubit of the Jews and cubits of the several nations, Newton opened with this statement:

To the description of the Temple belongs the knowledge of the sacred cubit: to the understanding of which the knowledge of the cubits of the several nations will be conductive.[v]


Newton held the divine dimensions within the Temple of Solomon equal with the physical order of God’s creation, an order that was preserved in the length of the sacred cubit. Newton included statements of the temple’s design in context with the form and fulfillment of prophecy in his work Lexicon Propheticum, (Dictionary of Prophecy), in which he says, “This structure commends itself by the utmost simplicity and harmony of all its proportions.”[vi]

When Newton wrote this study, his acquaintance with the Jewish books on the dimension and supernatural properties of the first and second temples had already been well established. The Library at Cambridge held a copy of the book, Sha’ar Ha-Heshek[vii] of Yohanan Alemanno, which was a study of the wisdom of King Solomon and its deposit in the temple of Jerusalem. Alemanno described the temple as a microcosm of heaven in its design and rituals. The book of Rabbi Abraham Portaleone of Mantua, Shilte Ha- Gibborim, also at Cambridge, described the temple’s building and ritual were in relation to all known architectural and scientific skills.[viii]

In the late 1500s, the Spanish Jesuits Hieronymo Prado and his student Juan Bautista Villalpando wrote Explanationes in Ezechielem, in which he described the dimensions of Ezekiel’s temple in relation to the platonic structure of music, the order of the heavens and the design of creation. This work brought into focus the Renaissance idea of the temple as a microcosm of God’s creation, embodying the order of the universe. This study was inserted in the London Polyglot Bible that Newton owned.[ix]

Newton also studied Synopsis Mathematica (1626), the work of Father Marin Mersenne, which explored the math and number contained in the temple as well as the Ex Talmudis Babylonici Codice Middoth that detailed the architecture of the temple from the Babylonian Talmud.[x] Along the same lines of reasoning portrayed in these early works, Newton described the visions of John in Revelation as a microcosm of earth and heaven:

In the Apocalypse the world natural is represented by the Temple of Jerusalem & the parts of this world by analogous parts of the temple: as heaven by the house of the temple; the highest heaven by the most holy; the throne of God in heaven by the Ark; the Sun by the bright flame of the fire of the Altar, or by the face of the Son of Man shining through this flame like the Sun in his strength; the Moon by the burning coals upon the Altar convex above & flat below like an half Moon; the stars by the Lamps; thunder by the song of the Temple & lightning by the flashing of the fire of the Altar; the Earth by the Area of the courts & the sea by the great brazen Laver. And hence the parts of the Temple have the same signification with the analogous parts of the world.[xi]


Later in the same work, Newton furthered the idea of the temple’s universal symbolism to address the structure and timing of prophecy, underscoring the significance of each vision of John as dependent upon its temple orientation.

Within its context, Newton connected the secret for interpreting the book of Revelation to the temple itself. However, Newton did not give a clear explanation of why the temple of Jerusalem was the key to prophetic interpretation. Although he did encrypt the key:

For it was revealed to Daniel that the prophesies concerning the last times should be closed up & sealed until the time of the end: but then the wise should understand, & knowledge should be increased. Dan 12.4, 9, 10. And therefore the longer they have continued in obscurity, the more hopes there is that the time is at hand in which they are to be made manifest. If they are never to be understood, to what end did God reveal them?…I suspect there are still more mysteries to be discovered. And as Mr. Mede laid the foundation & I have built upon it: so I hope others will proceed higher until the work be finished.[xii]


Newton had specifically addressed the statement “the wise will understand” to those with the knowledge of biblical history; even modern Sunday Bible students know that the wisest man of the Old Testament was King Solomon, for God told him:

Behold, I have done according to thy words: And God said unto [Solomon]…lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.[xiii]


Newton’s comment ends with, “Mr. Mede laid the foundation & I have built upon it.” Solomon also built the first temple of God in Jerusalem .

Many scholars—even before Newton—believed that the geometry of the future temple of Jerusalem and the “heavenly city of Jerusalem” of Revelation possessed some key to the unfolding of prophecy itself. God as a “divine geometer” pervaded early Christian thought. This was the belief that both the natural creation and architecture of the temple were from the same designer. The temple was, then, a microcosm of the universe in which God’s structure of time was represented both symbolically and geometrically. The Bible records that the Israelites constructed of two temples, the first built by Solomon and the second by Zerubbabel. In Revelation, Daniel and John mention a third future temple existing at the second coming of Christ. Some theologians believe that Ezekiel described this third temple in chapter 40 through the end of his book. Still others contend that Ezekiel’s temple is in fact a fourth temple that will be built after the great cataclysms described in Revelation. However, theologians are in agreement that Ezekiel’s temple is designated for the 1,000 years of peace after the return of Christ, termed the “millennium” in Christianity.

By virtue of the temple being set in that future time, it was suspected of also containing a geometric framework of the prophecies of Christ’s return. Many theological researchers of Newton’s time focused primarily on the temple of Ezekiel for this reason. However, Newton deemed the sacred proportion of each to be equally instructive and valuable in the search for priscia sapientia. He compared Ezekiel’s future temple with Solomon’s from 1 Kings 6 and the second temple from descriptions of Flavius Josephus and the Talmud in order to reconcile their proportions into a complete prophetic symmetry. In Lexici Prophetici Partem Secundum, Newton wrote,

So now we must consider the world of the Israelites, & the meaning of its parts and ceremonies must be explained. And before anything else we must take a look at the Sanctuary in which these deeds of the law were enacted, and which had a three-fold form: The Tabernacle until the time of Solomon, the first Temple until the Babylonian captivity, and the second Temple until the captivity under the Romans. We must look at the shape of these three if we wish to follow the meaning correctly.[xiv]


Origen, considered the first to formulate the concept of biblical interpretation in the form of analogy, wrote,

If one wished to obtain means for a profounder contemplation of the entrance of souls into divine things…let him peruse at the end of Ezekiel’s prophecies the visions…and let him peruse also from the Apocalypse of John what is related of the city of God, the heavenly Jerusalem, and of its foundations and gates.[xv]


As a Neo-Platonist himself, Origen assumed that his readers would investigate the prophecies in Ezekiel within the context of God as the “divine geometer.” He combined the Neo-Platonic tenet “all is number” from Pythagoras with the numeric texts of the Old Testament. Consistent with this view, the temple of Ezekiel and John’s city of Jerusalem were primarily “architectural” treatises.

Theological visionaries before Newton took Origen’s suggestion a step further. The temple was a consistent subject in works of astrology/astronomy up through the ages, and various models of Ezekiel’s temple were mapped out according to the text that revealed its geometric proportion as a representation of the distance of planets in their orbit from the sun.[xvi]

These ideas were founded on an inclusive biblical theme. Though every ancient civilization claimed establishment by a god, Israel claimed its God created not only the universe itself, but every other god. The God of Israel personally gave the design of His temple to King David and transferred the pattern for the furnishings of the temple to Moses at Mount Sinai . It took a labor force of 150,000 men, the most skilled masons and artisans from Phoenicia seven years to build the temple. Some of the largest building stones of all time were laid in its foundations. The cost of the construction was an immense 3,000 tons of gold and 30,000 tons of silver set aside by King David. Knowing that the temple was to be God’s dwelling place on earth and the repository of the Ark of the Covenant, King Solomon did not take the preparations of the temple’s dedication lightly.

The ancients regarded the area where the temple stood as an intersection between dimensions set by God. It was a place on Earth that constituted a divine and central “pivot” from where God interacted with mankind. Jerusalem was known as Ur Salem, “City of Peace ,” before Abraham. As stated in the Old Testament in Hebrews 11:8–11, “For he [Abraham] looked forward to the city, which has foundations, whose builder and maker is God.”[xvii]

The early Neo-Platonic and Jewish literature was very clear concerning Jerusalem’s supernatural location. The description of Jerusalem as a terrestrial center point, “situated in the center of the world,” is found in Philo’s Legatio ad Gaium.[xviii] The Babylonian Talmud states,

The world is like a human eyeball. The white of the eye is the ocean surrounding the world, The iris is this continent, The pupil is Jerusalem, And the image in the pupil is the Holy Temple.[xix]


Flavius Josephus described Jerusalem as the “navel” of Judea and said that “Jerusalem, as the seat of royalty, is supreme, exalted over all the adjacent region, as the head over the body.”[xx]

These statements from history aided Newton in his studies of the temple’s prophetic centrality, an idea further reinforced in his mind through his investigations of ancient languages. Newton’s fluency in ancient Greek, Hebrew and Latin helped him a great deal, granting him understanding that the word “temple” was related to “time.”

For example, “temple” in Latin has the meaning:
[tempus, tempor, time.]
[templum,a space marked out, a building dedicated to a god, temple.]
[tempora pl., the fitting or appointed time,].[xxi]

In the same way the word temple is related to words associated with time itself, the dimensions of the temple are related to the divine “template” of God for the fulfillment of prophecy. In addition, the metaphorical quality of the phrases, the Ark of the Temple , and Arc of the Temporal are not coincidental. The etymology of these words stemmed from the occult/theological views leading up to the age of the Renaissance. It was common for scientific constructs to be paired with the words that best suited them from the ancient religious Greek and Hebrew texts. In the same manner of the linguistic transfer from the religious to the scientific, it is probable that the Ark of God and His temple were inspirational in Newton’s ideas of movement through time.

In modern understanding, time is explained as a point between two eternities that is dependent upon motion to be perceived. This concept was represented in a common Hebrew saying hundreds of years before Newton, “HaMakom V’HaZman Echad Hu,”[xxii] which translates to “Time and Space are One.” The great scholar Maimonides embellished this ancient Jewish view of God’s creation and its connection with time in his work The Guide to the Perplexed, with which Newton was well acquainted:

Time is an accident consequent upon motion and is necessarily attached to it. Neither of them exists without the other. Motion does not exist except in time, and time cannot be conceived by the intellect except together with motion. And all that with regard to which no motion can be found, does not fall under time.[xxiii]


Maimonides produced this work using basic information from the Torah. The Hebrew name of God provided the basis of Maimonides theory for time and God’s relationship to it. The Jews even before the Renaissance avoided pronouncing the “Tetragrammaton” or four-letter name of God, Description: YHWH, because the name was considered too holy to be spoken incorrectly. The four letters of this name spell the words, Description: Tetragramatron, “He was,” “He is,” and “He will be,” establishing the eternal nature of God from man’s perspective of Him in the dimension of time.[xxiv]

The arc as the measure of movement through time and can represent the measure of all time between eternities. In the same way, the Ark represented the influence of the eternal God within temporal existence. 

Fig. 5. Image by author

In this model, time is linear, and moves from a beginning to an end. Travel through space is similar. Movement begins from a point of origin and ends at a terminus. 

Fig. 6. Image by author 

Here, the Ark of God resides inside the Temple , or metaphorically the temporal plane. The Ark of God represented the “arc” of his interaction between eternities. God, omniscient, omnipresent, and omnipotent, set the Temple at the focus of his influence in the world. It is a mirror image of the model of time. In 1909, Reverend C.I. Scofield made an observation that

All begins with the Ark, which was placed in the holy of holies, because, in revelation, God begins with Himself, working outward toward man: as, in approach, the worshiper begins from himself, moving toward God in the holy of holies.[xxv]


The Ark of the Covenant had been removed from its place in the Holy of Holies in the temple of Jerusalem before the invasion of Babylon in 587 BC. However, according to the ancient Jewish sages, the site where it had rested was considered almost equally important. Its location was God’s eternal residence on Earth, the significance of which was described in the Talmud, a compilation of studies of Jewish law.

After the Ark was taken away (near the end of Bayit Rishon, i.e. the first temple period), a stone remained there from the time of the first Prophets, and it was called Eben ha-Shetiya, “Foundation Stone.” [xxvi]

The name Eben ha-Shetiyah is a combination of two Hebrew words: “the eben (rock) of shetiyah (foundation, array or weaving)”[xxvii] literally translates to “the rock from which the world was arrayed” and “the foundation stone of the world.” This remarkable meaning of shetiyah, of weaving or warping, fits the metaphysical sense of the location as wrapping the fabric of time around itself. This idea is reinforced in the Talmud that explains that the Eben ha-Shetiya was the first physical object that God created.[xxviii]

In the Mishnah Kelim 1:6–9, the Temple is described in relationship to degrees of holiness radiating outward from the Holy of Holies where the Ark of the Covenant stood. These areas are listed in order from least holy to most holy as the land of Israel: the walled cities of Israel; the city of Jerusalem; the temple mount; Rampart Court of women; Court of the Israelites; Court of the Priests; between the porch and the altar; the Sanctuary; and finally the Holy of Holies. In the pseudopigraphic book of Jubilees, the temple mount in Jerusalem is described as the center point of the world: “And he [Noah] knew…that Mount Sinai [is] the center of the desert, and Mount Zion the center of the navel of the earth….”[xxix]

This idea is mentioned in several places in the Old Testament. For example, Judges 9:37 and Ezekiel 38:12 describe the location of the temple, or the mount upon which it stood, as the “highest place or center of the earth itself” or tabur ha eretz.[xxx] The Septuagint Greek translation of these texts rendered the word “tabur” (highest place), as “omphalos,” or navel.

The forms of “shetiyah” encompass a full sense of the foundation stone upon which the Ark of the Covenant was placed. The ancient Hebrew sages consider the combined meaning of “shetiya” as consistent with a point existing metaphysically outside of time.[xxxi]

In addition to the meaning “to warp,” the root shayth also forms the Hebrew words: (1) Shathaw, meaning a foundation or basis; (2) Shawtham, meaning to unveil; (3) Shawthaq, meaning to subside or be calm; (4) Shawthah, meaning to drink; and (5) Shawthan, meaning to produce water.[xxxii] These ideas combined produce the sense of a metaphysical intersection between eternity and time, the terrestrial and the heavenly. The sages extended the implication of the foundation stone as a fountain of the water of life to the point from which all the world’s water emanates. As heaven is the origin of the stone, so also is the source of all water on the Earth, falling as rain from heaven.[xxxiii]

The process of water on the Earth fits the conception of time as well the Ark’s relationship to it. Like time, the water of a river flows in a linear path towards its destination at a uniform rate. The ark that navigates upon it can move with the water’s course, or independently from it. Like rain from heaven, time falls upon the earth based on the movement of the heavens. Ultimately, the rivers empty at their destinations. Moses floated his Ark upon the Nile , Noah rode the flood of the Great Deluge, and the Ark of the Covenant traversed the ocean of the Sinai desert. All three were guided by the Spirit of God (ruach), a word in Hebrew that is used both identically for breath and for wind.

In this light, it seems reasonable that a relationship should also exist between time and location of prophetic events directly affecting Jerusalem and the temple’s location. The prisca sapentia framework of Newton suggests that the distance between the temple of Jerusalem and the capital city of any nation historically effecting Jerusalem would be supernaturally connected. This relationship would be significant with respect to units of time, expressing meaning in line with God’s divine plan as recorded in the word of his prophets. The dualistic word “ruler,” as both the arbitrator and enforcer of law as a device of linear measurement, is implied. God is the author of perfect law, both of morality and of nature. Ezekiel recorded the dimensions of this future temple in chapter 40 of his book, starting with the lengths of the temple gates, chambers, courts, walls, and its exterior. After this, calibrations of weights and measure for the temple functions were given in detail. Finally, the distance of land outward from the temple was measured.[xxxiv]

And he brought me thither, and, behold, [there was] a man, whose appearance [was] like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. (Ezekiel 40:3)


The measure of distance away from Jerusalem in this text implies a spiritual significance. A relationship between Jerusalem and the nations has existed from the foundation of the temple, but has not been completely perceived—and could not be until the conventions of modern science.

If a measurement is arced from the point of the temple of Jerusalem’s foundation stone to the palace of Balthazar , the political center of Babylon , and the exact location the writing on the wall occurred, the distance should relate to the pivotal period that the city most influenced Jerusalem . According to current knowledge, such a relationship exists, and is the distance of 539.86 statute miles.

According to the Babylonian chronicles, Babylon fell to the Medes and Persians on the sixteenth day of Tishri of the Jewish calendar, which is also October 12, 539 BC.[xxxv]

Modern satellite measurements between the temple mount in Jerusalem and the center of ancient Babylon correspond perfectly to the year and month of Babylon’s fall.

At this defining point in history, the Jews were released from captivity in Babylon and returned to Jerusalem to rebuild the destroyed Temple of Solomon. Newton described the exact location of Nebuchadnezzar’s palace in the West half of the city of Babylon in Chronology of Ancient Kingdoms Amended:

Babylon was a square city of 120 furlongs, or 15 miles on every side, compassed first with a broad and deep ditch, and then with a wall fifty cubits thick, and two hundred high. Euphrates flowed through the middle of it southward.… [I]n the middle of one half westward stood the King’s new Palace, built by Nebuchadnezzar, and in the middle of the other half stood the Temple of Belus, with the old Palace between that Temple and the river: (Herodotus. l. 1. ca. 178 BC. This old Palace was built by the Assyrians, according to Isaiah 23:13.)[xxxvi]



Fig. 7. Reprinted from George Stephen Goodspeed, Ph.D., A History of the Babylonians and Assyrians (New York: Charles Scribner’s Sons, 1902), X-X. 

Newton explains the location that Belshazzar would have witnessed the writing on the wall in the new palace as being on the west side of the Euphrates . This area, located exactly 32 degrees, 32 minutes north and 44 degrees, 25 minutes east, is the most precise fit with distance in relationship to the year of the fall of Babylon in the Gregorian calendar. 

The prisca sapientia relationship in the year of Babylon’s fall and the distance between Babylon and Jerusalem is recorded in statute miles. However, this is not the only linear value that expresses this phenomenon. The nautical mile can also be used to establish significant prophetic and time based results [RNN Note: We continue with David's findings in the next entry, but first a poem from Tom Horn...

Though witches as 'Christians' scoped your mind
insisting darkness be
DF knew what teotwawki angels saw
 Hoping you too would see...


Also see:
Remembering David Flynn - Entry #1, By Thomas Horn
Remembering David Flynn - Entry #2, By Steve Quayle
Remembering David Flynn - Entry #3, By Mark Flynn
Remembering David Flynn - Entry #4, By David Flynn
Remembering David Flynn - Entry #5, By David Flynn


[i] Author’s note: This era begins in the first year of the reign of Nabonassar on New Year’s Day in the Egyptian calendar or Wednesday 26 February 747 B.C. in the Julian calendar.

[ii] Ezekiel 43:12. New King James Version © 1982 Thomas Nelson Publishers. Nashville, TN. U.S.A.

[iii] Isaac Newton, The Chronology of Ancient Kingdoms Amended Chapter V. (London: 1728). The Newton Project - University of Sussex, East Sussex London: 2007

[iv] Ibid.

[v] Shalev, Zur – “Measurer of All Things: John Greaves (1602–1652), the Great Pyramid, and Early Modern Metrology”, Journal of the History of Ideas - Volume 63, Number 4, October 2002, pp. 555–575, The Johns Hopkins University Press.

[vi] Newton , Lexicon Propheticum, Yahuda MS 14, ff 1–8. The Newton Project – University of Sussex, East Sussex London: 2007

[vii] Fabrizzio Lelli, “Alemanno, Yohanan ben Isaac,” Encyclopedia of the Renaissance (New York,1999), Online version of the 1901–1906 Jewish Encyclopedia:

[viii] Ibid. Jewish Encyclopedia, “Shilte Ha- Gibborim,” Mantua 1612.

[ix] The Catholic Encyclopedia, Volume XII. Published 1911. New York: Robert Appleton Company.

[x] Gillispie, Charles. C. ed., Dictionary of Scientific biography. v 13 p29–30.16 vols. New York: Charles Scribner and Sons, 1970

[xi] Isaac Newton. Theological notes.Keynes MS. 5, Vr. 9. (Yahuda Library Jerusalem 9.2). The Newton Project – University of Sussex, East Sussex London: 2007

[xii] Isaac Newton, Observations upon the Prophecies of Daniel and the Apocalypse of St. John. Jewish National and University Library, Jerusalem , Yahuda Ms. 1.1 Transcribed by Shelley Innes summer 1998. The Newton Project – University of Sussex, East Sussex London: 2007

[xiii] 1 Kings 3:5–14 KJV

[xiv] Isaac Newton, “A Treatise or Remarks on Solomons Temple,” Prolegomena ad Lexici Prophetici partem secundum, in quibus agitur De forma Sanctuarij Iudaici. (Babson Ms. 434), Huntington Library, San Marino , California . Quoted in translation by David Castillejo, “Expanding Force in Newton's cosmos”. Ediciones de Arte y Bibliofilia, Madrid Spain (May 1981) p 38.

[xv]The Ante-Nicene FathersOrigen (“Against Celsus,” bk. Vi., Ch. 23.(Alexander Roberts and James Donaldson, editors); American Edition. 1885. Reprint, Schribners and Sons, New York. 1903.

[xvi] Villalpanda shows the camp of Israel around the tabernacle in the wilderness in a square form, with the zodiac situated around it. In addition the four evangelists are also arranged, corresponding to their symbols in the zodiac, found in William Stirling, The Canon - An Exposition of the Pagan Mystery Perpetuated in the Cabala as the Rule of all the Arts, London, 1897, - modern ed., p.39The Garnstone Press, London, 1974.

[xvii] Hebrews 11:8–11 KJV

[xviii] Vilnay, Legends of Jerusalem , pp. 128–132. Philadelphia: Jewish Publication Society of America, 1987.

[xix] Talmud - Derech Eretz Zuta 9. Translated by Michael L. Rodkinson. New York: New Talmud Pub. Co. c1896–c1903.

[xx] Flavius Josephus, War of the Jews (3:51–52), new trans. Rev. Robert Traill, P.D. M.R.T.A. Isaac Taylor , ed. Vol. 2. London: Houlston and Stoneman, Paternoster Row 1851).

[xxi] Webster's Revised Unabridged Dictionary. Noah Porter, editor. (G & C. Merriam Co., 1913, Springfield, Massachusetts. U.S.A. )

[xxii] Rabbi Yehudah Loew ben Bezalel Gur Aryeh al HaTorah. (the Maharal) 1525–1609. Online version of the 1901–1906 Jewish Encyclopedia:

[xxiii] Maimonides , The Guide of the Perplexed, trans. Shlomo Pines, (Chicago: University of Chicago Press, 1963)

[xxiv] Chumash Rashi, The Tanach (New York: Mesorah Heritage Foundation Pub, 1996).

[xxv] Rev. C. I. Schofield The Schofield Reference Bible. footnotes, pg. 101. New York, Oxford University Press. Copyright 1909.

[xxvi] Talmud Shemot 25:10–16" (Yoma 3:2). Translated by Michael L. Rodkinson. New York: New. Talmud Pub. Co. c1896–c1903.

[xxvii] Strong’s Hebrew Lexicon # 8371 in Strongs Exhaustive Concordance of the Bible. AMG Publishers edition, World Bible Publishers, Inc. 1986 Iowa Falls , Ia.

[xxviii] Ibid. Talmud, Yoma 54a.

[xxix] Book of Jubilies Trans. R. H. Charles, revised Ch. Rabin in H. D. F. Sparks (ed.), The Apocryphal Old Testament (Oxford: Clarendon Press, 1984), p. 38.

[xxx] Ibid. James Strong’s Hebrew Lexicon # 2872.

[xxxi] Ibid.

[xxxii] Ibid. # 8354–8371.

[xxxiii] Psalms 1:3. KJV

[xxxiv] And he brought me thither, and, behold, [there was] a man, whose appearance [was] like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. Ezekiel 40:3 KJV.

[xxxv] James_B._Pritchard Ancient, Near Eastern Texts Relating to the Old Testament. published by Princeton University Press. Princeton NJ . U.S.A. 1969.

[xxxvi] Isaac Newton, “The Chronology of Ancient Kingdoms Amended (London: 1728) Chapter 4: Of the two Contemporary Empires of the Babylonians and Medes page. 326. The Newton Project—University of Sussex, East Sussex London: 2007


TIntelligence Unit Told Before 9/11 to Stop Tracking Bin Laden

Join Tom Horn, Gary Stearman, Chuck Missler, Jonathan Cahn, Jerome Corsi, Joseph Farah, Grant Jeffrey, L. A. Marzulli, Avi Lipkin, Noah Hutchings... and more!

The Researchers Library
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Volume 1: The Apocrypha
Includes Enoch, Jasher & Jubilees
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Devvy Kidd, radio host and 2 million copy best selling author of Why A Bankrupt America and Blind Loyalty

"Horn and Putnam Have a Winner; Simply Put, 'Petrus Romanus' is Stunning!"
Sharon Gilbert, PID Radio

"I can say without reservation the previously undiscovered facts these researchers have brought to light concerning the one who is likely the last pontiff is absolutely spellbinding!"
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Cydonia: The Secret Chronicles of Mars

  • * the great Cosmic Clock embodied in the Ouroboros, and the true meaning of this serpentine symbol
  • * the "gods" who ruled the planets in the ages before Adam - (Pre Adamic History) - and their return as "aliens"
  • * the distinctly Martian influence on human civilization from earliest times to the present
  • the meaning behind the esoteric tenet "As Above, So Below"
  • * the Great Work of the Mystery Schools from its point of origin to the implementation by the modern alchemists of NASA

About David Flynn:

The author of Cydonia: The Secret Chronicles of Mars, wrote popular articles on Mars and of the Biblical significance of the Cydonian Monuments for years. His decidedly alternative views on Cydonia have been discussed on the PAX Television program "Encounters: What is Really on Mars," also featuring Richard C. Hoagland, the researcher who popularized the Pyramids and Sphinx-face found in NASA images of the surface of Cydonia Mars on his website, on the Coast to Coast AM show, and in his own book The Monuments of Mars.

David was always a popular guest on topics such as: the Monuments on Mars; the meaning behind the Sphinx symbol and Biblical cherubim, as well as UFOs & the Nephilim or "aliens".

Dave's research on the Watcher Website has been featured on "Strange Universe", among other shows, and was used as a resource by Dr. Mark Eastman who co-wrote the bestselling 1996 UFOs and Genesis 6-themed book Alien Encounters with popular Christian researcher Chuck Missler.

David Eric Flynn, 49, died January 22, 2012 after a short battle with cancer at his home in Helena. Dave was born October 29, 1962 in Chicago, Illinois to Dr. Alan and Marjorie Flynn. He attended Helena High School and graduated from the University of Montana. He worked at Intermountain Children’s Home for more than 20 years caring for emotionally disturbed children.


Memorial pictorial

(includes images of David growing up with his brothers, with friends and family...)