[49] Grammatical Proof that the Bible is Written in a Symbolic Code

At last, after 13 years of research we have found a grammatical structure in the scripture that for most of that time we believed was going to be there. We have found a set of rules that the wording of bible accounts must obey. 

1. A bible account is a stand alone bible story. If the bible is a play then the books of the bible are the acts in the play and the bible stories, the bible accounts, are the scenes in those acts. These bible stories often, but not always, coincide with the chapters of the book. One of Jesus’ parables can be a bible story for example.  

Prospective Rules for a new account:

[1] New location which was not a part of the previous narrative
[2] New time frame which was not a part of the previous narrative
[3] Completely new audience, who were not a part of the previous narrative
[4] New lead character who was not a part of the previous narrative.

2. Every bible account is either literal, symbolic or partly literal and partly symbolic. Every literal bible account has one literal meaning and can also have one or more word symbolic meanings. Every symbolic bible account (such as a parable) has an event symbolic meaning and can also have one or more word symbolic meanings.

3. An event symbolic meaning is the symbolic interpretation of the events that a symbolic account is describing. A word symbolic meaning is the symbolic interpretation of the words that are used to describe the events of a bible account. It is not an interpretation of the events themselves.

4. A Countable Noun is a Greek or Hebrew noun in the original bible text that acts as a noun and not as a possessive adjective. Greek nouns in the genitive preceded by prepositions or by improper prepositions are countable, they are in the genitive not due to a possessive use but due to the genitive case being taken by the preposition. Hebrew absolute nouns preceded by a construct noun are possessive and therefore not countable - for more see codeC8  

Partitive genitive nouns such as all of the fish or some of the disciples or one half of the men are countable
Quantitative nouns such as 12 of baskets are countable
Genitive direct object nouns such as he touched of his eyes are countable.

5. A Successive Designation is a countable noun followed or preceded by one or more successive nouns, or one or more successive words or phrases acting as nouns, all describing the same object in the account. For example ‘Nebuchadnezzar the king’, or ‘John the Baptist’, or ‘Jesus Christ’. The successive nouns can be implied rather than stated. Here is the full definition...

The double or triple or quadruple or quintuple or sextuple designation (which we use to mean two, three, four, five or six successive designations), is the most important prophetic form in the bible. Here is the definition and the effect of this form... 

If a character or item designated by...

1. A noun acting as a noun
2. An adjective acting as a noun (which almost invariably means that it is preceded by 'the' i.e. is definite or is in the construct in Hebrew)
3. A participle, (a verb used as an adjective), which adjective is acting as a noun, (which almost invariably means that it must be preceded by 'the' i.e. is definite - such as 'the scorched [one]' or is in the construct in Hebrew)
4. A gerund (a verb acting as a noun such as a 'smoker')
5. The definite article acting as a noun in phrases starting 'The [one]' where '[one]' is implied and is of course acting as a noun.
6. The word 'tiV' meaning 'a certain one'.
7. The word 'eiV' meaning 'one' ????.

is referred to by two or more successive such designations

And if all the designations when taken separately in the context of the verse act as nouns and the verse makes sense with each designation standing alone (which means that the designations must all be in the same case in Greek). 

And if any possessive pronoun in one of the successive designations is also in all other succeeding or preceding designations. So there is no pronoun inconsistency Or if there is a pronoun inconsistency then there are no substitutions later in the account which fail to make sense as a result.

Then we have a successive designation and there are two or more Word Symbolic threads/strands/meanings to that account. 

The first Word Symbolic thread has only the first designation of any successive designations, and substitutes all second and third etc. successive designations to be the first successive designation wherever these may occur in the account. If there are two conflicting double designations then their substitutions cannot occur, so they are both invalidated (we deduced this from the Good Samaritan account in Luke 10). The second Word Symbolic thread takes only the second designation of any successive designations etc. and substitutes the first and third etc. successive designations to be the second successive designation wherever these may occur in the account. 

Possessive double designations

1 ...in [the] days of Herod, the king (Matthew 2). Counts twice as: Days of Herod, Days of King in the 1NC. 

The Sign of Jonah, the Prophet has only one INC entry, Sign of Prophet, because Jonah is not a declinable Greek noun.

But Joanna, the woman of Chuza, foreman of Herod does not produce a double INC count for Woman of Chuza and Woman of Foreman of Herod unless the account has 3 word symbolic threads.

And book of the genealogy of Jesus, Christ, son of David, son of Abraham, does not produce a double INC, because the multiple possessive part is 3rd in the noun chain not second.

For more - see CodeC6b.

6. The total number of literal and symbolic meanings of any account is the number of threads of that account.

7. Every literal or symbolic bible account which has no successive designations and which has every countable noun appearing an odd number of times in the account, has only one meaning, only one thread. It has no word symbolic meanings.

8. Every literal or symbolic bible account which has no successive designation and which has at least one countable noun which appears an even number of times (having the same meaning each time), in the account has one word symbolic meaning and therefore has two threads.

9. Every literal or symbolic bible account which has a successive designation, has a number of Word symbolic threads equal to the number of designations in the largest successive designation in the account. So if it has a triple successive designation then it has 3 word symbolic threads, and therefore it has 4 threads in all, since every account also has either a literal thread, an event symbolic thread, or a part literal/part event symbolic thread in addition to any word symbolic threads.

10 A countable noun chain is a possessive string containing a countable noun and either one or more possessive nouns or a verb taking the countable noun as a genitive direct object , such as: The tractor of the slave of the king. OR the touched of their eyes.

Having made the above detailed grammatical definitions, here is the big picture…

Rule 1: The total number of different meanings that a countable noun takes in all the threads of a literal or a symbolic bible account is the largest number, that is less than or equal to the number of threads in the account, which divides the number of times that the noun appears in the account. So if a countable noun appears a prime number of times in an account and if the number of threads of the account is not that prime number, then the noun only takes one meaning in all the threads, it is invariant in every thread. But if the noun appears six times and the account has 3 threads, then the noun takes 3 meanings, a different meaning in each thread. This is how we work out what the greater meanings of the various nouns in bible accounts might be. Only nouns take greater meanings in bible accounts.

Check 1: The total number of countable nouns in a literal or in a symbolic account is divisible by the number of threads in that account. If literal or symbolic account has 3 threads then it has 3, 6, 9, 12, 15, 18, 21, 24, 27, 30, 33, 36, 39, 42, 45, 48, 51, 54, 57, 60 etc nouns in it. If literal or symbolic account has 2 threads then it has an even number of countable nouns in it etc. This is a simple grammatical proof that the bible is inspired. This count is called the CNC (Countable noun count). LCNC is the literal CNC and SCNC is the symbolic CNC.

Check 3: If the literal account has a symbolic sub-account then the SCNC and the SINC of the literal account match the number of threads either in the literal account itself if it has symbolic words embedded in it, or in one of the symbolic subaccounts. If there are no symbolic subacounts then SCNC and SINC can be anything. In other words once there is a symbolic subaccount, then the SCNC and SINC of the whole literal account must match one of its options (either the literal account itself if it has symbolic words, or any symbolic subaccount).

Check 4: Any account with which has a double designation and which does not have any adjective acting as a noun must contain a countable noun which appears a number of times which is a multiple of the number of designations in the largest successive designation in the account. So for example if the largest successive designation in an account is a double designation then either there is a countable noun repeated a multiple of 3 times in that account or there is an adjective acting as a noun in the account. This is because there is no point in having a word symbolic thread in which no noun or word acting as a noun takes a greater meaning. 

Check 5: This one is more complex - Here are the rules:

[1]    From the Repetition Principle and the Successive Designations Principle, we know that every literal or symbolic bible account which does not have a Successive Designation but which does have an even number of incidences of a given noun acting as a noun, must have precisely one word symbolic thread.

[2]    From the Successive Designations Principle, we know that every literal or symbolic bible account which has a Successive Designation has at least two word symbolic threads and therefore certainly has one word symbolic thread.

[3]    From the Designations Principle, we know that any character or item in an account referred to by a given number of non successive differing nouns has these nouns standing for that number of different characters or items in the totality of all the various word symbolic threads of the account (if such exist).

[4]    From the Repetition Principle, we know that a noun acting as a noun which appears n times in an account with m total literal/event symbolic and word symbolic threads, takes a total number of meanings in all the word symbolic and non word symbolic threads equal to the largest factor of n which is less than or equal to m.  

If you put all these 4 together, then for bible accounts with at least one word symbolic thread (which is most of them) and with at least one multiply designated character or item (which also is a large fraction of them) we have two equations for the same thing (so long as none of the multiple designations stand for more than one character or item per symbolic meaning). 

So long as each of the multiple designations only stands for one character or item per meaning then we have two ways of calculating the total number of meanings (which is the total number of characters or items) represented in the word symbolisms by a multiply designated character or item in the account. We can calculate the number of incarnations of a character or item from the number of designations of that character or item. And we can calculate the total number of meanings of all of the designations of a multiply designated character or item from the number of repetitions of each of the designations themselves. 

Since both of these calculations must yield the the same answer we have now established a relationship between the number of different designations of a character or item in an account and the number of recitals of each of these designations in the account. There is of course no reason for such a relationship to exist unless the bible is indeed in a grammatical code. Furthermore by showing that this relationship holds true in all of a reasonable number of bible accounts, then we 'prove' that the bible is in a grammatical code. It is like the apostle Paul said:

5 Not that we of ourselves are adequately qualified to reckon anything as issuing from ourselves, but our being adequately qualified issues from God,
6 who has indeed adequately qualified us to be ministers of a new covenant, not of a written code (grammatoj), but of spirit; for the written code (grammatoj) condemns to death, but the spirit makes alive (2 Corinthians 3).

The Lords' Witnesses are (perhaps) adequately qualified to be ministers of a further new covenant of a written code which condemns an entire world of the faithless to death by lava flood. The Greek word for written code is basically 'grammar', which is the code of writing.

So let us examine a whole load of Gospel accounts just to see if these predicted relationships hold true. Checks 1 and 2 are the most powerful since they are simple noun counts and work for every bible accounts. In order to check a bible account to see if it obeys the rules above we need to create a code preserving translation from the original language. All of the accounts below from the Gospels, have been amended directly from the Greek so as to make them code preserving translations. We simply ensure that Greek countable nouns become English countable nouns etc. The reader can check this using a Greek Interlinear Bible and a Greek Lexicon - see recommended books. 

Rules for counting Greek Nouns

Orange text is for successive designations
Blue text is for explanations
Black text for literal countable nouns 
Green text for symbolic countable nouns
Brown text is for possessive nouns (which are not countable)
Red is for word where Mounce and Barclay Neuman Lexicons disagree!
Purple is for Hebrew words which are not proper Greek nouns (indeclinable)
Wine red is for literal explanations
Pastel Olive is also used for literal explanations

Countable nouns

All nouns are countable except when they are genitives which are not being used as nouns. There are only 4 types of non countable genitive nouns...

[a]  'Noun of noun' Genitive nouns used as possessive adjectives to a noun or to a word used substantively (Son of Joseph)
[b]  Genitive nouns used comparatively which are true possessives in Greek do not count (Greater [meizon] [one] of Jacob)
[c]  Genitive or Dative nouns used as characterizers or completers for incomplete adjectives (full [plhrhj] of holy spirit) (worthy [axioj] of repentance)
29 A vessel full [mestoj] of sour-wine [oxouj] was sitting there. Therefore they put a sponge full [mestoj] of sour-wine [oxouj] upon a hyssop and brought it to his mouth (John 19).

[d]  Genitive nouns used as non possessive adjectives to a noun or to a word used substantively (roll of myrrh)

A noun which completes an adjective is obviously being used as a part of an adjective not as a noun. Consider for example these two phrases:

The banker is honourable
The banker is worthy of honour.

'Worthy of honour' acts as the adjective 'honourable'.

1 Now Jesus, [one] full [the adjective 'full', plhrhj] of holy spirit, turned away from [apo] the Jordan, and he was led about in the spirit in the desolate [place] (Luke 4).

Then we have the participle 'filled', from the verb pimplhmi

15 ...and he will be filled [pimplhmi] of holy spirit [completing the participle, the verbal adjective] yet/before being [eti] out of [ek] the belly [koiliaj] of mother of him; (Luke 1)
41 And it happened that as/when [wj] Elizabeth heard the greeting of Mary, the infant leaped in her womb and Elizabeth was filled [pimplhmi] of holy spirit, [completing the participle, the verbal adjective] (Luke 1)
67 And Zechariah, the father of it was filled [pimplhmi] of holy spirit [completing the participle, the verbal adjective] and he prophesied [most of scripture is prophetic], saying: (Luke 1)

26 Then ecstasy seized all, and they were glorifying the God, and they became-filled [pimplhmi] [aorist passive - not a participle] of fear [genitive indirect object], saying that: We have seen strange [things] today! (Luke 5).

40 And the little-child [paidion] continued growing and getting-strong, being filled [plhrow] with wisdom [dative, completing the participle adjective], and [the] grace of God continued upon him (Luke 2).
12 ...look! a man [anhr], [one] full [plhrhj] of leprosy! (Luke 5)

11 Truly I am saying to you, in [ones] generated of women not has been produced greater [one] [meizwn] of John, the Baptist [i.e. John the Baptist's greater one has not been produced] (Matthew 11).

36 But I have the witness greater [meizw] of John [than the [one] of John, possessive] (John 5).

31 ...look! more than [pleion] of Solomon [Solomon's greater, possessive] is here (Luke 11).

32 ...Something greater/more [pleion] of Jonah is here [Jonah's greater [one], possessive] (Luke 11)

12 You are not greater [meizwn] of our father, Jacob, who gave us the well and who himself drank out of it together with his sons and his cattle, are you? [binary question] (John 4).

20 So all ate and were satisfied, and they took up the remaining-over/abounding [perisseuon] of the fragments [perisseuw a surplus of fragments, possessive], 12 baskets full (Matthew14). Has to be possessive for that account to work. .

33 and this loving him out of whole heart and out of whole understanding and out of whole strength and this loving the neighbouring [one] as oneself is more-valuable [perissoj] of/than all the whole-burnt-offerings and sacrifices [perissoj takes the genitive when meaning 'beyond' or 'more important than'].

exw, esw, exwqen, eswqen

These words are used substantively when definite and as improper prepositions when indefinite. They mean out of or into with verbs of motion and they mean outside and inside when static.

40 Unreasonable [ones]! He that made the outside [exwqen] made also the inside [eswqen] [both used substantively], did he not? (Luke 11)

They led him out, out [exw] of the city (Luke 4:29)
Brought him out, out [exw] of the village (Mark 8:23)

They led him into [esw] of the courtyard (Mark 15:16)

Authority [exousan] of cities
Authority [exousan] of to trample upon serpents [adjectival phrase]
Authority [exousan] of unclean spirits
Need of Witnesses [not a witnesses' need, not possessive, but adjectival, descriptive]

Being filled of holy spirit, of rage, of madness, of fear, [Genitive indirect object] These nouns count.

Incomplete noun characterized adjectives such as worthy of, full of, guilty of etc. take non countable completing genitive nouns, because the nouns are acting as part adjectives.

Produce fruits, [ones] worthy [Acioj] of repentance. Counts as fruits of repentance  
A worker is [one] worthy of his wages. Counts as worker of wages
He is [one] guilty of murder. Counts as He of murder.
He was [one] full [plhrhj] of holy spirit  Counts as He of Holy Spirit
He is [one] full [plhrhj] of leprosy. Counts as He of Leprosy

Son of Abraham [genetically]
Son of Abraham [by covenant]
Face of God [Metaphorical, he has no human face, but does have a invisible countenance detectable by angels]
Face of Heaven/Sky [Taking face to mean visible countenance. Animals have a visible countenance.]
Stumbling block is metaphorical

Devil and Wilderness and Jews and Enemy, look like nouns but are adjectives.
Moicalij is a noun meaning 'adulteress' (Mounce), but it is mistranslated as adulterous, an adjective in in Mark 8:38, Matthew 12:39 and Matthew 16:4.

All other types of genitive nouns, such as partitive genitives, genitive direct objects, genitives of prepositions, genitives of improper prepositions etc. are countable. That is the whole of the law of noun counting. But Greek has some irregularities which complicate the application of this law. 

1. A noun that is in the genitive due to being preceded by a proper preposition or an improper preposition (which is not used substantively) is countable, that genitive is not possessive. 

epi peri ek dia meta pro eij proj apo para uper upo AND mesoj 

2. Partitive Genitive Nouns count unless preceded by a noun. 'Some [tij] of the boats' and 'One [eij] of the boats', 'None of the men', 'The older [ones] of the people',  have boats/people/men in the genitive but count, effectively there is an implied 'ek' meaning 'out of'. The largest [one] of the vegetables would also count 'vegetables' since the genitive is again partitive. 'Another of the disciples' counts in Matthew 8:21. 

The 'remainder of the chickens' or 'the multitude of the fish' have partitive genitives preceded by partitive/quantitive nouns so 'remainder' and 'multitude' count but 'chickens' and 'fish' do not.

The Greek word plhrwma meaning: that which fills up, a filling, a plenitude, enough to fill, takes a genitive for whatever is being filled, but this noun appears to count. So plhrwma kofinwn is translated: ones-filling baskets, not: plenitudes of baskets and plhrwma spuridwn is translated: ones-filling provision baskets.

3. Genitive singular nouns following comparative adjectives are descriptive and so do not count. He is stronger than an ox, in Greek is: He is stronger of an ox. Which is really: He is the ox's stronger. We do say the Paul is Peter's stronger in English. So the genitive is possessive, so it does not count. But plural genitive nouns following comparative or superlative adjectives do count, since these are partitive. The largest [one] of the vegetables, would count 'vegetables', since it is just another way of picking a vegetable. The same would be true for 'the larger of the vegetables'. There is essentially an implied 'ek'. But a debtor greater besides [para] all men (Luke 13:4) with an explicit comparative preposition has the genitive 'men' not counting. There is no implied 'ek', it is not partitive. 

4. Herodian  (Mark 3 and 12) is a noun (Mounce and Groves Wheeler agree). Cananaean (Matthew 10:4 and Matthew 15:22) is a noun unlike Judaean and Galilean, their neighbours! (Mounce has Kananaioj as a noun and Cananaioj as an adjective! Groves Wheeler has it as a noun) Galilean and Judean are adjectives (to Mounce and Groves Wheeler but not to Liddell. Liddell is wrong here Mark 7:1-15 proves it). But we must be careful about ioudaioj meaning jewish and ioudaia meaning Judea. 

1 Now after these things Jesus continued walking about in Galilee, for he did not want to walk about in Judea, because the Jews were seeking to kill him. (John 7 NWT)
1 Kai. meta. tau/ta periepa,tei Îo`Ð VIhsou/j evn th/| Galilai,a|\ ouv ga.r h;qelen evn th/| VIoudai,a| peripatei/n o[ti evzh,toun auvto.n oi` VIoudai/oi avpoktei/nai (John 7 WHO)

The only disagreement which we now have with Mounce is kuklw which he has as an adverb but we have as a dative noun which is plainly its derivation. 

5. plhqhoj does count in the INC even though it means 'a multitude' or 'a large number' [of] which is not symbolically interpretable - see Mark 3:8. Likewise the Greek word for number 'ariqmoj' also count in the INC - see John 6:10. Also 'meroj' meaning 'part' counts in the INC, although not really symbolically interpretable - see Luke 11:36, Matthew 1:22, Matthew 15:21, Mark 8:10, Luke 15:12. In general quantifying nouns (integral multipliers or fractional multipliers) have an INC count even though their symbolic meaning is their literal meaning. In fact that count must leave them invariant!!

6a. Any word that takes two literal meanings in an account does not count twice in the INC. So Day (12 hour or 24 hour) and Time [cronoj] (a time of the day or a number of times) and Heaven (the atmosphere or God's home) all count only once in the 1NC even if they appear with two different literal meanings in an account such as Luke 8:22-39

6b. 'Son of the man' means son of pre-fall Adam actually. Whereas 'sons of men' means sons of sons of post-fall Adam. True but this distinction goes in the symbolic meaning. So if an account has 'Man' and 'Son' then we do not need to symbolically interpret 'Son of Man' so it would not add to the 1NC count.

7. hyato meaning to attach oneself [to] is from aptw which is one of a number of Greek verbs which take a genitive direct object (rather than the normal accusative one). Another such verb is kratew, meaning to rule. Another is epilambanomai to lay hold upon, to seize upon. Another is antilambano to come to the aid of. aptw only takes the genitive in middle voice which is the Greek voice between active and passive, it is a generalised reflexive voice. geuomai meaning to taste takes an accusative direct object when meant literally and a genitive direct object when meant metaphorically - if only all Greek was this precise! There are others to do with emotion and sharing apparently - katafronhshte. Also mimneskw, (mnhsqhnai) meaning to call to mind, takes a genitive direct object in some circumstances. Arcw meaning to rule over, takes a genitive direct object in certain circumstances. Akouw meaning to hear, takes an accusative direct object for what is heard and the genitive for the source of what is heard - Liddell and Scott. In Luke 15:25 we have: Heard [the sound] of a symphony. Here the genitive is a possessive to an implied noun and so does not count. Whereas in Matthew 2:9 Having hears of the king, is really having heard out of/from the king [implied ek] and so the genitive results from an implied preposition and so does count. The verb Tugcanw meaning to hit or to gain, takes a genitive direct object when it means to gain - Luke 20:35. These genitive direct objects are countable, since they are not being used descriptively or possessively.

the remaining-over/abounding of the fragments [perisseuw a verb which takes the genitive] (Matthew 15:37)

8. Metaphors and Metonyms...

Metonyms are a way of referring to a whole by one of its key features. Eg: Michigan passed a law. Hollywood has gone for it. Wall Street is down. I have a Picasso on my wall.

Metaphors are words the symbolise things due to a conceptual similarity. Eg: Lets cross that bridge when we come to it. The axe is lying at the foot of the tree. Christmas has come early. The writing is on the wall. He has buried his head in the sand.

Definition: A Metonym is word for a facet or part or feature of a whole which is used as a label for the whole.

Definition: A Metaphor is a word or phrase which describes something isomorphic or similar to the subject which is used as a label for the subject.

The point is that no man is a pig but many have the characteristics of a pig, and no woman is a petal but some have the characteristics of a petal and we are not going to cross any literal bridge, but we are in an analogous situation to someone who is. 

So the phrase: He is betrayed into the hands of sinners is a metonym for he put into the control of sinners, because hands are the means of control for human beings.

But the phrase: Put this into your hearts is a metaphor for accept this emotionally because the heart is the hydrodynamic engine of the body and emotion is the engine of the mind. So the heart is a metaphor for emotion.

Even though 'Heart' is understood metaphorically in Greek to mean 'emotional centre' in normal usage. A metaphorical use means symbolic speech. So heart counts symbolically if use metaphorically.

There is an old testament scripture which uses the word heart both literally and metaphorically...

14 To this Joab said: Let me not hold myself up this way before you! With that he took 3 shafts in his palm and proceeded to drive them through the heart of Absalom while he was yet alive in the heart of the big tree (2 Samuel 18).

And Gehenna, the valley of Hinnom, the urban incinerator outside Jerusalem, is used as the name for the second death, this is a symbolic use that was not known to the Greeks of the first century until it first appeared in the sermon on the mount... 

22 However, I say to you that everyone who continues wrathful with his brother will be accountable to the court of justice; but whoever addresses his brother with an unspeakable word of contempt will be accountable to the Supreme Court; whereas whoever says, You despicable fool! will be liable to the fiery Gehenna (Matthew 5).

So Gehenna counts symbolically since it is a metaphorical use of the garbage incinerator of Jerusalem.
But the 'hands of the enemies' is a metonym and so counts literally.
The arm of God or the hand of the Lord, or the bosom of the father are human metonyms applied to non humans who do not have physical arms or hands or bosoms, so a symbolic step is taken, so these are metaphors. They are metaphorical metonyms in fact. The metonym gives them a metaphorical arm, hand or bosom. So these are symbolic and do not count literally. The 'hand of his enemies' is a metonym since the enemies do have one hand between them.

Way of Peace is a metaphor.
Stumbling block is a metaphor.
Heart the motor for the physical body is a metaphor for the motor of our spirit, which is our emotions.
House of Jacob is a metaphor for the ancestral house of Jacob
The word remained in the disciples is a metonym, since the word remains in the memory of the disciples
The disciples remained in the word means they kept his literal word. 

9. carin the accusative of the noun carij meaning grace, beauty, favour, is used as an improper preposition meaning by virtue of, or to the account of, or on account of. So its object in the genitive is countable, but carin is not. 

10. peran an adverb meaning 'the other side' is not the accusative of peraj a noun meaning 'the end, the limit, the boundary' (its accusative is peraj). It is used as an improper preposition with the genitive meaning 'across'' and it is also used substantively meaning 'the other side' - Matthew 8:18, Matthew 14:22. When it is used substantively it is preceded by 'the'. When used as an improper preposition it is not preceded by 'the'. So genitive nouns following a substantive peran are not countable, but genitive nouns following a non substantive peran are countable. In general 'improper prepositions' which are used substantively, take genitive nouns which do not count. Whereas improper prepositions which cannot be used substantively or are not being used substantively are taken as prepositions and so the subsequent nouns that they take in the genitive do count.

Eg: peran tou Iordanou, 'across the Jordan', 'Jordan' counts, but to peran thj qalasshj, 'the other side of the Sea', 'Sea' does not count.

Eg: pantipera an adverb meaning 'opposite' is exclusively used as a non substantive improper preposition with the genitive in the bible so genitives nouns following it are countable. 

10a. In English, the word outside can be a noun an adjective and adverb or a preposition

The outside of the building needs paining - noun
Turn on the outside light - adjective
The children prefer to play outside - adverb
We live outside the city - preposition

Things are no simpler in the Greek where exw is regarded as an adverb meaning 'outside' or 'outer'. It always takes a genitive noun, however it is used. Likewise exwqen an adverb meaning the same thing (but always used substantively, the outside of something). Eg: [the] outside of the man - Mark 7:15, [the] outside of the cup - Luke 11:39. To the outside of the city (Mark 8:23). None of those genitive nouns count because they are preceded by something acting as a noun. But in Luke 13:33 'destroyed outside [exw] Jerusalem', 'Jerusalem' does count, because outside is 'used' as an improper preposition. So exw works like peran. When it is used substantively then the genitive noun does not count. When it is used as an adverb or adjective or improper preposition then the genitive noun does count.

11. Mesoj, meaning 'midst', 'middle', is an adjective even though Arch, meaning 'start', 'beginning' is a noun and Teloj, meaning 'end' is a noun. The phrase 'in the midst of' meaning 'among' is an improper prepositional use so takes a countable genitive noun. But come to the midst of the house uses 'midst' substantively so 'house' is possessive so would not count. 

12. Flying Genitives such as...

1 Now in the 15th year of the reign of Tiberius Caesar, [epi 'upon' or at the time] of Pontius, Pilate being-governor of Judea (Luke 3).

19 Now [at the time - epi] of Herod having deceased, look! The angel of [the] Lord appeared in a dream to Joseph in Egypt (Matthew 2).

1 Now [at the time - epi] of Jesus having been born in Bethlehem of Judea in [the] days of Herod, the king, look! Magi from eastern-parts [anatolh] came into Jerusalem (Matthew 2).

5 But [on account - epi] of the delaying [genitive] bridegroom [genitive, due to implied epi used causally], they all nodded and went to sleep (Matthew 25).

73 the oath that he swore to Abraham, the father of us,
74 [the oath] [on account - epi] of the [following] to grant us, having been rescued from the hand of hostile [ones], to be rendering- sacred- service to him fearlessly
75 in loyalty and righteous-acts before him all our days.
76 But you, young-child, you will be called a prophet of the Most High [one]. For you will go in advance in-sight-of/ before [the] Lord to make ready his ways/roads,
77 [on account - epi] of the [following] to grant knowledge of salvation to his people in forgiveness of their sins,
78 Due to [the] intestines of mercy of our God. In which a daybreak [literally: an East] will look upon us out of [the] height,
79 to shine upon the [ones] sitting in darkness and the shadow of death, [on account - epi] of the [following] to direct our feet in the way/road of peace.
80 And the young- child went on growing and getting-strong in spirit, and he continued in the desolate [places] until the day of showing himself to Israel (Luke 1).

In nearly all cases, the flying genitive counts as if the absent implied preposition epi is actually there, so it is countable. If the flying genitive is a stand alone genitive definite article, then it normally means 'on account of the following'.  But not in Matthew Chapter 1 wouldn't you know? Here the sense dictates the absent implied noun - Descendant... 

17 All the descendants, then, from Abraham until David, were 14 descendants, and from David until [the descendant, Josiah] of the deportation of Babylon 14 descendants, and from [apo] [the descendant, Jeconiah] of the deportation of Babylon until the Christ 14 descendants (Matthew 1).

Sometimes the sense of the account before hand fills in the gap, for example...

22 Also, when the days of the purification of them according to the law of Moses were fulfilled, they brought him up into Jerusalem to present [him] to the Lord,
23 just as [kaqwj] it is written in [the] law of [the] Lord: Every male [andrej] opening a womb will be called holy to the Lord,
24 and [they brought him up] [on account  - epi] of the [following] to offer sacrifice according to the [thing] having been said in the law of [the] Lord: A pair of turtledoves or 2 chicks of pigeons [An adverbial phrase] (Luke 2).

These stand alone genitives are not a joker situation where you can count them however you like. The sense of the account tells you whether there is a missing epi or a missing dia or a missing or a missing ek or a missing noun or earlier phrase. For example Luke 3 misses the noun 'Son' 75 times!

Occasionally the word ek meaning 'out of' is omitted...

37 Answering he said to them: You give to them to eat. At this they said to him: Having gone off shall we buy loaves [implied ek] [out] of 200 denarii and give to them to eat?

13. Some Greek and more Hebrew words have two meanings in the natural for example in Greek, the word mastij means scourge. This can mean a whip or a disease, in the sense of the scourge of a disease. So in the normal everyday language this word has a literal and a symbolic meaning. So even if the word appeared a prime number of times in an account it could still take its two different standard linguistic meanings.

14. A 2 threaded literal account can have a 3 threaded parable in it. If it says the Kingdom of God is like a man a  householder, then the entire like statement has the number of threads of the parable.

15 The word palin meaning 'again' or 'further' or 'furthermore', if referring a second parable to a first parable, links the two parables together into one symbolic account. And likewise it links two successive literal accounts if the thing the happens again in the second account happened in the first account. The word euquj meaning 'immediately' appears also to link two successive literal accounts. The word exhj meaning of subsequence, or next, appears also to link two successive literal accounts. Jesus dismissing the crowds ends an account unless it is joined to the next account by 'immediately' or 'again' or 'next'.

16. The phrase: in that hour, or in that season, or in that day, is a temporal sequence disconnect (however minor), it is a new timeframe, it defines a new parallel temporal thread, which is a new account, unless the context dictates otherwise. Likewise 'then' tote can also be a temporal disconnect.

17. Oyiaj the genitive of Oyioj, the adjective meaning late, is often used substantively as the noun 'evening'. But since the word is an adjective it does not count, even when used substantively. Adjectives such as ponhroj have related nouns such as ponhria. But Oyioj has no such related noun. Oye is an adverb meaning late. 

18. Kuklw, meaning in a circle, or round about, the dative of Kuloj, meaning circle, is used as an adverb. But since it is in fact a noun in the dative it counts as a noun in the dative. Many nouns in the dative act as adverbs. He wrote in-haste for example is he wrote hastily. This is the only Greek word where we disagree with Mounce. We say it is a dative noun, he says it is an adverb.

19. Anw, meaning 'top' or 'upper part', is listed in the lexicons as an adverb, we now believe that to be correct. See John 2, the wine of Cana account. Anw and Katw are both indeclinable and there only 58 nouns in classical Greek which are indeclinable and these are either borrowed from Hebrew or the names of the letters of the Greek alphabet - see https://en.wiktionary.org/wiki/Category:Ancient_Greek_indeclinable_nouns   

The temple curtain was rent in two from top to bottom not from above to below which is meaningless in the absence of a specified datum level. Yet anwqen and katw are used for top and bottom. Anwqen is definitely an adverb

51 And, look! the curtain of the sanctuary was rent in 2, from top to bottom, and the earth quaked, and the rock-masses were split. (Matthew 27 NWT)
51 And, behold! The veil of the temple was torn into two from above as far as below. And the earth quaked, and the rocks were sheared! (Matthew 27 GLT)
51 kai idou to katapetasma tou naou escisqh eij duo anwqen ewj katw kai h gh esisqh kai ai petrai escisqhsan (Matthew 27 SCSa)
51 kai idou to katapetasma tou naou escisqh ap anwqen ewj katw eij duo kai h gh eseisqh kai ai petrai escisqhsan (Matthew 27 VatB)

38 And the veil of the Holy Place was torn into two, from top to bottom. (Mark 15 GLT)
38 And the curtain of the temple was rent into two, from above to below. (Mark 15 ED)
38 kai to katapetasma tou naou escisqh eij duo apo anwqen ewj katw (Mark 15 SCSa)

7 Is saying to them the Jesus Fill you the water jars of water; and they filled them until upper part. (John 2 KIT)
7 legei autoij o ihsouj gemisate taj udriaj udatoj kai egemisan autaj ewj anw (John 2 VatB)

But the upper part is the top. So anw and katw are adverbs meaning above and below or up and down which can also be used as nouns to mean top and bottom.

[[We used to believe, incorrectly, that it counted as a noun when it acts as a noun, although often used as an adverb. It might have been created from ana the preposition meaning 'up' and w the old doric for ou the genitive of oj meaning 'which'. The combination would then be 'up of which', or 'upwards of which' or 'the top' or more precisely the 'upper part'. But epanw, meaning 'on top of' or upon or above, is an adverb taking the genitive, which is often used as an improper preposition and counts as such. Likewise its opposite, Katw , from Kata and w also counts as a noun meaning 'bottom' or 'lower part' - John 8:6. So we used to think that properly anw was a noun meaning 'top' but it is often used as an adverb meaning above or up or upwards. In fact the opposite is true because Anw and Katw are indeclinable.]] 

20 In general, the count goes with the 'true grammatical parsing' of a word, not the particular usage, for this is a grammatoj, a grammatical code.

21. Hebrew and Aramaic nouns which are indeclinable in Greek, are not regarded as Greek nouns by the code, and so do not count. 

Messiah and Rabbi and Rabboni and Passover and Beelzebub and Talitha and BarJonah and Iscarioth (Iskariwq of Issachar, but not Iscariot - iskariwthj) do not count since they are Aramaic/Hebrew titles which are indeclinable in Greek  'Bar' is the Aramaic for 'Son', whereas 'Ben' is the Hebrew. So BarJonah is an Aramaic-Hebrew cross. BarTimaeus is an Aramaic Latin cross. Beelzebub is a title given to the demon named Satan. 

If a noun is indeclinable in Greek then it is not a Greek noun. If it is declinable then it is a Greek noun.

BarTimaeus and BarSabbas and Barabbas are declinable in Greek and so are regarded as Greek nouns by the code.

Mary [Mariam] is indeclinable and so not regarded as a Greek noun.
Mary [Maria] is declinable and so is regarded as a Greek noun. 

Jerusalem [ierousalhm] is indeclinable and so not regarded as a Greek noun.
Jerusalem [ierosoluma] is declinable and so is regarded as a Greek noun. 

Judas Iscariot [iskarioq] in Mark 3:19, which is indeclinable and so does not count.
Judas Iscariot [iskariothj] in Matthew 10:4, is declinable and so counts

Daniel is indeclinable in Greek and so is not a Greek noun and so does not count.
Bethzatha and Bethlehem and Gabbatha and Nazareth and Manna and Capernaum and Bethphage and Bethsaida are indeclinable and so do not count..
Golgotha is declinable and so counts.
Cephas is a Greek transliteration of an Aramaic word. But it is declinable (being in the genitive in 1Corinthians 1:12). So it does count..
Boanerges is a Greek transliteration of a Hebrew word. It is indeclinable and so it does not count.
Abraham, Isaac, Jacob, Israel, David, Joseph, Ephraim, are all indeclinable and so do not count

The best example of this phenomenon is the paternal genealogy of the Christ in Matthew 1:1-12

Son of David counts and is interpretable noun chain Son (Matthew 1:20)
Son of Joseph of everyone of God counts and is interpretable noun chain Son of all the maternal husbands whose names are declinable.. of God (Luke 3:23)
Bethlehem of Judea does not count and is not an interpretable noun chain (Matthew 2:1).

glory of your people, Israel [not a possessive double designation because Israel is not a Greek noun. So does not substitute. So only counts once in the INC: Glory of People] (Luke 2:32)
5 In the days of Herod, king of Judea [a possessive double designation so counts twice in the INC: Days of Herod, Days of King of Judea] (Luke 1)

22 The Phrase: 'Let him having ears listen', is used to start or to end parables. Two ears refer to the TWO MEANINGS of the parable, the event symbolic meaning and the word symbolic meaning. You need to get them both to fully understand what Jesus is really saying. Jesus never said: Let him who has an ear listen. Here are all the 7 incidences.

15 Let him that has ears listen (Matthew 11).
9 Let him that has ears listen (Matthew 13).
43 At that time the righteous ones will shine as brightly as the sun in the kingdom of their Father. Let him that has ears listen (Matthew 13).
9 So he added the word: Let him that has ears to listen listen (Mark 4)
23 Whoever has ears to listen, let him listen (Mark 4).
8 Some other fell upon the good soil, and, after sprouting, it produced fruit a hundredfold. As he told these things, he proceeded to call out: Let him that has ears to listen, listen (Luke 8).
35 It is suitable neither for soil nor for manure. People throw it outside. Let him that has ears to listen, listen (Luke 14).

23. Comparative speech, figurative speech, figures of speech, can look very literal and be literally applied. For example...

Physician Cure yourself
A worker is worthy of his food - And so therefore are you
A disciple is not greater than his teacher and a slave is not greater than his master
Every kingdom or house or city divided against itself will fall - So if Satan is so divided, then how will his Kingdom stand?

Jesus was a kind of physician. The disciples were spiritual workers. The disciples called Jesus Teacher and Lord, being his slaves. Satan has a kingdom. The point being made here is that applying an analogy literally does not stop it being an analogy. An analogy about doctors, is still an analogy even when being related to a group of doctors! As a more familiar example consider the phrase:

The Cobbler's son is always the worst shod.

This means that the children of someone in any trade are generally lacking in the fruits of that trade. But if one were to recite this illustration at a shoe manufacturers convention, it would still nonetheless be an illustration, a parable.

Whenever Jesus says: which one of you or who of you, he is talking figuratively.

11 Indeed, which father is there among you who, if the son asks for a fish, will perhaps give to him a serpent instead of a fish?
12 Or if he also asks for an egg, will hand him a scorpion?

6 But whoever stumbles one of these little [ones] the [ones] putting-faith in me, it is better for him that a millstone of-an-ass should be hung around his neck and he should be sunk in the watery-deep of the sea (Matthew 18).

Is a literal comparison with a symbolic description of someone who is permanently thrown out of a church. The ass is the congregation. the millstone is the law of the church, the stone tablet of the church, the works of the Ass. This law is hung around the neck in shame due to transgression. The sea is the world. It is better to be permanently thrown out of a true church than it is to stumble a little one. So own up to sin. Do not stumble any little ones. It you are thrown out of the true churc and admit your fault you can be saved by the FRC or the OMC. 

43 Then the righteous [ones] will shine as [wj] the Sun in the kingdom of their Father. The [one] having ears, let him listen (Matthew 13)

This is a specific comparison with the brightness of the Sun. 

To sum up. 
If the scriptures are talking about what they are talking about then they are literal. 
If they are not talking about what they are talking about then they are comparative/illustrative/symbolic/metaphorical/figurative. 

If the scriptures are making a statement which is to apply to many similar scenarios or potential fulfilments, then they are comparative/Symbolic

So the prophecy: He will come from Brooklyn and make very tasty hamburgers would be comparative speech - because it must be compared with the original and culinary capability of many potential fulfillers
And the Maxim: A slave is not greater than his master applies to many similar scenarios, from assistant bank managers to Jedi Knights.

Furthermore if the scriptures are saying something more general than what they are literally saying, they are also comparative. So...

27 It is not right to take the bread of the children and throw it to the little-dogs (Mark 7)..

For Jesus was not the dog whisperer. However if they are saying what they are saying then they are literal...

1 And the Pharisees and Sadducees approached and tempting [him] they asked him to display to them a sign out [ek] of sky/heaven [ouranoj] [God's home or the atmosphere].
2 Answering he said to them: [[[[at the time - epi] of evening [oyiaj] [an adjective] occurring you are accustomed to say, 'It will be fair-weather, for the sky/heaven is being-fire-red';
3 and at morning [prwi], 'It will be stormy-weather today, for the sky/heaven is gloomy-looking.' you know how to interpret the face/countenance/appearance [proswpon] of the sky/heaven but the signs of the times you cannot interpret.]]]] 
4 A generation wicked and an adulteress [moicalij is a noun - Mounce], keeps on seeking a sign, but no sign will be given it/her except the sign of Jonah. And he went away, leaving them behind (Matthew 16).

Scriptures which say that events are a fulfilment of prophecy are taking the prophecy comparatively since they are comparing it with the events which are fulfilling it.

22 All this actually came about for that to be fulfilled which was spoken by [upo] [the] Lord through his prophet, saying:
23 Look! The virgin in belly will have and will give birth to a son, and they will call his name Immanuel [a Hebrew title, not a declinable Greek noun] which means, when translated, With us is God (Matthew 1).

15 and he stayed there until [ewj] the decease of Herod, for that to be fulfilled which was spoken by [upo] Lord through the prophet, saying: Out of [ek] Egypt I called my son (Matthew 2)

17 Then that was fulfilled which was spoken through [dia] Jeremiah, the prophet, saying:
18 A voice was heard in Ramah, weeping and much wailing; Rachel weeping-over her kids [teknon], and she was unwilling to take comfort, because they are no more (Matthew 2).

24. If we have two Greek words which have precisely the same literal meaning such as [danion] Debt/Loan and [ofeilhn] Loan/Debt (Matthew 18:28-32) 
or [usterhsij] Need/Want and [usterhma] Want/Need (Mark 12:35-44), then they still count twice in the 1NC

And if you have Father and Mother, then you do not have 'Parents'. The symbolism may not preserve the literal relationship.

24a. 'The home of Simon and Andrew' counts as 'The home of Simon and the home of Andrew' in the CNC and the INC. Since we must interpret both noun chains to get its meaning. 

'Righteous and holy male', a double description,  counts as 'righteous male and holy male' (Mark 6:20). Because that is what it is saying. It is in the same form as home of Simon and Andrew. It is a double description which forces each word thread to have two fulfilments, one for righteous male and one for holy male, one for home of Simon and one for home of Andrew. Double descriptions forms with pronouns in cannot be parsed and so are not double descrptions and so do not double the noun counts. For example...

The village of Mary and of Martha, her sister [this is not a double description due to the pronoun which prevents parsing for the two fulfilments]. (John 11:1).

24b. If we have Son, Prophet, then we have Son of Prophet

Symbolic meaning (a) of Symbolic meaning (b) = Symbolic meaning (a of b) 

But if we have Son, Prophet, Son of God we do not have Prophet of God, since one cannot work out the symbolic meaning of (b) from the symbolic meaning of (a of b). 

In other words we can work out the symbolic meaning of (a of b) from the symbolic meanings of a and b, but not conversely.

25. Two parables in the same literal account form one symbolic sub-account if they both symbolise the same thing in two different ways, for example: The leaven hidden in the flour and the mustard seed in the garden (Luke 13) or The two children sent to the vineyard and the vineyard cultivators (Matthew 21).

26. 'King Nebuchadnezzar' uses 'King' as an adjective? and 'Nebuchadnezzar the king' uses it as a noun.
 'Jesus Christ' is two nouns, since Christ is a noun in Greek according to Mounce and most New Testament morphologists. But not according to Liddell and Scott regard it as a verbal adjective. They are correct. Anointed is the past participle of anoint, which is an adjective. But adjectives can be used substantively. The anointed [one] said hello - For example. So perhaps Christ is always used substantively in the New Testament. 

27. The phrase the land of Sodom and Gomorrah counts as the land of Sodom and {the land of} Gomorrah, because it is an abbreviation for two lands. 
But the fine and good soil counts as the fine and good soil, because it is one soil with two characteristics.

28. General comparisons such as: He is a prophet like one of the prophets, are taken as comparative speech. And specific comparisons such as: 

25 Because it is easier, for a camel to get through the aperture of a sewing-needle [belonhj] [symbolic speech for a false church becoming a true church] than for a rich [one] to enter into the kingdom of God [comparative to the camel and the needle].(Luke 18)

31 Having taken the 12 aside, he said to them: Look! We are going up to Jerusalem, and all the [things] written through [not by but through dia, so they were just secretaries] the prophets about the Son of man will be completed/fulfilled (Luke 18).

29. The word 'God' is a countable noun with a symbolic interpretation, like any other countable noun.

30. Once you have interpreted child [paij], then you have interpreted little-child [paidion] and you have interpreted little-child [paidarion]
Once you have interpreted boat [ploion] then you have interpreted little boat [ploiarion]. 
Once you have interpreted ass [onoj] then you have interpreted little-ass or young-ass [onarion] (John 12:14). 
Once you have interpreted daughter [qugathr] then you have interpreted little daughter [qugatrion] (Mark 7:24-30). 
Once you have interpreted synagogue-ruler [arcisunagwgoj] then you have interpreted ruler of the synagogue [arcwn thj sunagwghj]. 
Once you have interpreted faith [pistij], then you have interpreted little-faith [oligopistia] (Matthew 17:20)

Because the adjective little carries no symbolism in the bible code and because the word is the same in Greek other than being in a diminutive form. So child and little child in the same account only contribute 1 to the INC, the Individual Noun Chain Count.

However interpreting 'faith' does not give you 'faithlessness' because the father of the epileptic said:

I have-faith! Help me with faithlessness [apistia] [so faithlessness is not absolute. So it is not a precise negative of faith. So interpreting 'Faith' does not give us 'Faithlessness']! (Mark 9:24)

31 200 Denarii of loaves...

7 Philip answered him: Loaves of 200 denarii are not enough for them, in order that each one may get a short [piece]. (John 6).

37 Answering he said to them: You give to them to eat. At this they said to him: Having gone off shall we buy loaves [implied ek] [out] of 200 denarii and give to them to eat? (Mark 6)

The same Greek wording. Two different interpretations. But John must be more precise and buying out of denarii is the normal Greek idiom...

6 And I heard as voice in midst of the four living [creatures] (it) saying Choenix of wheat of denarius, and three choenixes of barleys of denarius; and the oil and the wine not you should treat unrighteously. (Revelation 6 KIT)
6 kai. h;kousa w`j fwnh.n evn me,sw| tw/n tessa,rwn zw,|wn le,gousan Coi/nix si,tou dhnari,ou kai. trei/j coi,nikej kriqw/n dhnari,ou kai. to. e;laion kai. to.n oi=non mh. avdikh,sh|j (Revelation 6 WHO)

32 As if wsei with numbers is just taken to mean about (Liddell). It is not comparative speech.

14 For they were as if [wsei] 5,000 males. But he said to his disciples: Have them recline in groups as if [wsei] up 50 (Luke 9)

28 But it happened as if/at [wsei] 8 days [this is NOT an approximation] after these words, that he took along Peter and John and James and went up up into the mountain to pray (Luke 9)

59 And after as if [wsei] an hour a certain other [one] began insisting strongly: Upon truth this [one] also was with him; for, he is also a Galilean [one]! (Luke 22)

This is NOT true of wj meaning as/like.

Rules for counting Hebrew nouns

40 of year is a construct, year is genitive because it does not carry the number which is plural. Goats 200 (Genesis 32) is not construct, the noun is carrying the number.

When do accounts start and when do they end?

1. A new time frame or a new location or a new focus will start a new account unless it is overriden by the sense of the account. 

2. Accounts contain whole sentences only. One cannot split a sentence between two accounts.

3. The word 'immediately' [euquj] does not connect or disconnect two successive accounts. It is just a fast time frame. The word 'again' [palin] can join two accounts together since it may well maintain the sense of the previous account.

Cute Interpretations arising from these counts

Matthew 16:24-28 and Mark 8:34-9:1 are parallel since they both occurred 6 days before the Transfiguration. Luke 9:23-27 is not since it occurred 8 days before the Transfiguration. Luke is stand alone and counts that way.

Matthew 15:1-11 and Mark 7:1-15 are parallel. The INC does not count correctly until you realise that: The Commandment of God is the Word of God and the word of God is the commandment of God. 
For man must live by every word that comes forth from Jehovah's mouth. And that is the whole point of this account .The traditions of man are bureaucratic creep over and above the perfect law, the perfect word, the perfect commandments of God.

Further observations on the symbolic code

'Jesus' can mean the remnant even in the literal designation because Jesus was the name for Michael's fleshly body and the remnant are Michael's fleshly body.

'Jerusalem' means God's earthly organisation first, (from the days of Melchizedek, the king of Salem) and means the town in Judea second.

'Woman' can mean a covenant in the literal meaning, presumably since Paul defined it as such in Galatians, even though he explains that woman stands for covenant in a symbolic drama in Genesis. Since in the account of Mary weeping on Jesus' feet Woman appears 5 times but 'hairs' appears twice. So she has symbolic hairs, which must go on a symbolic woman, which Paul has said is a covenant.???!?!

A noun recited only once can represent any person or anything which takes that noun as a literal designation. So Zerah in Matthew 1, recited once, is the brother of Perez and the angel of the same name. And Jesus in Matthew 4, is Jesus and is the remnant who are Jesus' body which really is the thing that had Jesus' name in the first place. And Jerusalem was the name given to Melchizedek's organisation, for he was King of Salem. So Jerusalem, the city, is actually a secondary thing to be given that name. Jerusalem is primarily the name for the earthly organisation of God.

Two parallel accounts one with 2 threads and one with 3 threads, combine to make a 3 threaded concatenated account (wherein the third thread only exists for the 3 threaded subaccount of the concatenated account). So the CNC and the INC are divisible by 3.

Each Parallel account must not count properly (as a stand alone account) in either the CNC or the INC or both. If they count properly then they are not parallel unless CNC = INC in which case they may or may not be parallel. Two literal accounts are parallel if they describe the same event in the same place at the same time. In terms of speech this means the precise same set of words (not all of which have to be included in each account) from the same person to the same audience in the same place at the same time. So an account that sets a scene but describes no events and has no speech such as Mark 1:13...

13 And he was in the desolate [place] 40 days, being tempted by [upo] Satan, and he was with [meta] the wild-beasts, and the angels were ministering to him (Mark 1).  

cannot be parallel to anything.

The bible has literal accounts and subaccounts which can have symbolic words or parables within them. It also has Symbolic accounts and subaccounts which can have literal words within them. A literal account has a number of threads determined from the literal nouns and a symbolic account has a number of threads determined from the symbolic nouns. But the symbolic nouns in a literal account do not obey any CNC or INC rules, unless the literal account has a symbolic subaccount. Likewise literal nouns in a symbolic account do not obey any CNC or INC rules unless the symbolic account has a literal subaccount.

Parables are parallel if they describe the same story, they do not need to be said at the same time or in the same place. They can be extracted from their literal contexts and concatenated and treated as one symbolic account.

For the INC, if A and B are two possessive noun chains in the account, then the noun chain  'A of B' does not count towards the INC, since it has already been interpreted once you have interpreted A and B. However if 'Kingdom of God' and 'God' and 'Heaven' are in the account, then 'Kingdom of Heaven' does count towards the INC, because 'kingdom' does not appear in the account. We cannot infer that we have interpreted 'Kingdom', from having interpreted Kingdom of God and God. The noun chain 'Glory of him and of his Father' collapses to 'Glory of Father' as regards the INC, the pronoun is ignored. The noun chains 'House of Simon' and 'House of Simon and of Andrew' are distinct for the INC.

A 2 threaded parable in a 3 threaded literal account behaves like a double designation in a 3 word threaded account. It goes 1-2-1. Likewise a 1 threaded parable in a 3 threaded account goes 1-1-1. Unless the parable can be dropped from the threads that it does not have?? 

CNC is the Literal Countable Noun Count of the story. All the literal nouns acting as nouns
INC is the Literal Interpretable Noun Chain count (Unique noun count). All the different literal nouns and possessive noun chains that need to be symbolically interpreted.
LT is the Number of Threads in a literal story. The number of meanings to a literal story.

SCNC is the Symbolic Countable Noun Count of the story. All the symbolic nouns acting as nouns.
SINC is the Symbolic Interpretable Noun Chain count. All the different symbolic nouns and possessive noun chains that need to be symbolically interpreted.
ST is the Number of Threads in a symbolic story, such as a parable. The number of meanings to a symbolic story.

This table is up to date...

THIS TABLE IS OUT OF DATE AND NEEDS UPDATING!!!

165 literal counts of 274 literal accounts. 30 symbolic counts of 48 symbolic accounts (many more symbolic accounts have now been counted but they need to be checked and then listed). The literal list is up to date (as of 911, 2008).

Third witness. If the literal account has a symbolic sub-account then the SCNC and the SINC of the entire literal account match the number of threads either in the literal account itself if it has symbolic words embedded in it, or in one of the symbolic subaccounts. If there are no symbolic subacounts then SCNC and SINC can be anything. In other words once there is a symbolic subaccount, then the SCNC and SINC of the whole literal account must match one of its options (either the literal account itself if it has symbolic words, or any symbolic subaccount).

Orange text is for successive designations
Blue text is for explanations
Black text for literal countable nouns 
Green text for symbolic countable nouns
Brown text is for possessive nouns (which are not countable)

Please check the table above using the links below...

All accounts in Matthew except chapters 5-7 and chapters 23-25

All accounts in Mark 13

All accounts in Luke except chapters 12 and 21

All accounts in John except chapter 13

Wheat and Weeds

How did God inspire Gospel writers to write in this code?

We suspect that God has a real time style preserving holy encoding translation routine. So that the words of a Gospel writer are given a secondary message in the holy code without changing the normal phraseology used by the writer. In this way the words sound like the sort of thing that writer would normally say and are said in the manner he would normally say them, but are actually in the holy code with a greater meaning. 

Rules for counting Hebrew Nouns

Orange text is for successive designations
Blue text is for explanations
Black text for literal countable nouns 
Green text for symbolic countable nouns
Brown text is for possessive nouns (which are not countable)

Countable nouns

All nouns are countable except when they are genitives which are not being used as nouns. 

Absolute nouns following a construct noun are not countable (unless partitive)
Absolute nouns following the construct [-lk] are not countable
Absolute nouns following the construct prepositions [-l[ -la -d[ -!m -!yb -ta -~[ -txt -yrxa] are countable
Absolute nouns following the inseparable prepositions [l m k b] are countable
The expression upon the faces of/in front of [ynp -l[] acts as an improper preposition and takes a countable noun.

Some Old Testament Examples

Direction of Future Research...

1. Count the whole bible splitting it into its accounts.
2. Retranslate the bible in a code preserving way
3. Look at every account in the old testament that is referred to in the new testament, since we are supposed to be being lead by the holy spirit.

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Some old counts and interpretations which are largely incorrect...

The Keys of the Kingdom

13 Now when he had come into the parts of Caesarea Philippi, Jesus went asking his disciples: Who are men saying the Son of man is?
14 They said: Some say John, the Baptist, others Elijah, still others Jeremiah or one [ena = eij] of the prophets.
15 He said to them: You, though, who do you say I am?
16 In answer Simon Peter said: You are the Christ, the Son of the God, of the living [one].
17 In response Jesus said to him: Happy you are, Simon, son-of-Jonah (bar-jonah), because flesh and blood did not reveal [it] to you, but my Father who is in the heavens did.
18 Also, I say to you, You are Peter (petros), and on this rock-mass (petra), I will build my congregation, and the gates of Hades will not overpower it.
19 I will give you the keys of the kingdom of the heavens, and whatever you may bind on earth will be the thing bound in the heavens, and whatever you may loose on earth will be the thing loosed in the heavens (Matthew 16).

Matthew 16:13-28 and Mark 8:27-9:1 and Luke 9:18-27 are parallel.

The below was a first attempt at decoding just Matthew.

Multiple Designations for Jesus: The Son of man The Son of the living God, The Christ, Jesus, Rock mass

These 4 designations (One of which 'The Son' exists with two descriptions) give 4 characters or items in the two word symbolic threads. The Rock mass is always the relevant Son of man. Jesus is the faithful 1NC saints of FDS1 who make it to FDS2, and the faithful 1NC saints of FDS3 who make it to FDS4 (there are not many of them). The two other sons of man are Paul and Gordon, who are submediators of the JAC and so provide angelic offspring for Adam through the ARC. 

Multiple Designations for Peter: Simon, Peter, Bar-Jonah 

3 designations, and 3 different word symbolic meanings for them (Bar-Jonah is literal in both word symbolic threads).

The First Word Symbolism

13 Now when he had come into the parts of Caesarea Philippi, Jesus [the faithful 1NC saints in TCC2 as a group] went asking his disciples [movers from TCC1 to TCC2]: Who are men saying the Son of man [Paul] is?
14 They said: Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.
15 He [the son of man - Paul] said to them: You, though, who do you say I am?
16 In answer Simon [ELC movers from TCC1 to TCC2] said: You are the Christ [of FDS2].
17 In response Jesus [the faithful 1NC saints in TCC2 as a group] said to him: Happy you are, Simon [ELC movers from TCC1 to TCC2], because flesh and blood did not reveal [it] to you, but my Father [Jesus] who is in the heavens did.
18 Also, I say to you, You are Simon [ELC movers from TCC1 to TCC2], and on this rock-mass (petra) [Paul] I will build my [new] congregation [when I get to heaven], and the gates of Hades will not overpower it.
19 I will give you [pass to you] the keys of the kingdom of the heavens, and whatever you may bind on earth will be the thing bound in the heavens, and whatever you may loose on earth will be the thing loosed in the heavens (Matthew 16).

The Second Word Symbolism

13 Now when he had come into the parts of Caesarea Philippi, Jesus [the faithful 1NC saints in TCC4 as a small group] went asking his disciples [movers from TCC3 to TCC4]: Who are men saying the Son of man [Gordon] is?
14 They said: Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.
15 He [the son of man - Gordon] said to them: You, though, who do you say I am?
16 In answer Peter [2NC movers from TCC3 to TCC4] said: You are the Son of the living God [Firstborn son of Jesus - greater Joseph to the greater Jacob].
17 In response Jesus [the faithful 1NC saints in TCC4 as a small group] said to him: Happy you are, Son of Jonah [2NC movers from TCC3 to TCC4, sons of a greater Jonah], because flesh and blood did not reveal [it] to you, but my Father [Jesus] who is in the heavens did.
18 Also, I say to you, You are Peter [2NC movers from TCC3 to TCC4] (petros), and on this rock-mass (petra) [Gordon] I will build my [new] congregation [when I get to heaven], and the gates of Hades will not overpower it.
19 I will give you [pass to you] the keys of the kingdom of the heavens, and whatever you may bind on earth will be the thing bound in the heavens, and whatever you may loose on earth will be the thing loosed in the heavens (Matthew 16).

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Other Gospel accounts

The blind person cured on the road

46 And they came into Jericho. And [epi - at the time] of his and of his disciples of a considerable crowd going out from Jericho, the son of Timaeus, Bartimaeus, a blind beggar, was sitting beside the way/road.
47 And having heard that it was Jesus, the Nazarene, he started shouting and saying: Son of David, Jesus, have mercy on me!
48 And many rebuked him in order that he should be silent. But much [more] rather he was shouting: Son of David, have mercy on me!
49 And having stood, Jesus said: call him. And they called the blind [one], saying to him: Take- courage, get up, he is calling you.
50 But having thrown off his outer-garment, having leaped up, he went towards Jesus.
51 And answering him Jesus said: What do you want me to do for you? But the blind [one] said to him: Rabboni [Hellenization of the Hebrew noun. Not a proper name so not a Greek noun], [do] in order that I might see again.
52 And Jesus said to him: Go, your faith has saved you. And immediately he saw again, and he began to follow him on the way/road.

35 But it happened that in his getting near to Jericho a certain blind [one] was sitting beside the way/ road begging.
36 But having heard [the sound] of a crowd moving through he began to inquire what this might be [about].
37 They reported to him that: Jesus, the Nazarene is passing by!
38 At that he cried out, saying: Jesus, Son of David, have mercy on me!
39 And the [ones] leading were reprimanding him in order that he should be silent, but much [more] rather he was shouting: Son of David, have mercy on me.
40 But having stood still Jesus commanded him to be led to him. But [epi - at the time] of his having drawn near, he [Jesus] asked him:
41 What do you want me to do for you? He said: Lord, [do] in order that I might see again.
42 And Jesus said to him: See again; your faith has saved you.
43 And instantly he saw again, and he began to follow him, glorifying God. Also, all the people, having seen [it], gave praise to God.

Total CNC = 21 + 15 = 36
Tota INC = Disciples, Crowd, Jericho, Son of Timaeus, (Bartimaeus), Beggar, Way, Jesus, Nazarene, Son of David, Outer-Garment, Rabboni, Faith, Lord, God, People, Praise = 16  

Outer garment only appears once in Mark and does not appear in Luke, so adding the word counts for the pair still gives us only one meaning for outer garment, namely outer garment. So the word symbolic meanings must be single humans capable of throwing off their outer garments. JWs would do this with their dress codes when joining the LWs, who have no dress code at all.

To count parallel accounts with differing numbers of threads one just takes each word symbolic thread to be made out of the accounts which have this thread. There are three parallel account of the same two blind guys here, but Mark and Luke each focus on only one of the guys.

Multiple Designations: Jesus, Nazarene, Son of David, Rabboni, Lord

These 5 are Jesus, Paul, Gordon, FDS4 and Jesus' wife, in all the word symbolic threads, satisfying the Designations Principle.

Into and out of Jericho was the old town and the new town, and stands for the old FDS and the new FDS. Mark ditches outer garment of old priesthood and gets up - water baptism - and jumps to feet and goes to Jesus. This is a 10 year wait from 1994Elul to 2004Elul in the second presence fulfilment. Bartimaeus (meaning son of Timaeus in Hebrew) is the ELC sons of John, the sons of the 1EC (first word) and the son of Timaeus (the same thing) is the 2NC sons of Russell, the sons of the 3EC (second word). The blind beggar (third word) is the great crowd, without a name but with an outer garment to put off and delaying 10 years and being told to shut up. Now the pair of accounts must make up a non overlapping whole. So Luke is the 1NC saints in FDS1 and FDS3. Sitting is having lost water baptism. Recovery of sight means that they were his disciples before. The ELC and 2NC are water baptised in advance of their entry into FDS2/4 by stealth - get up he is calling you. 

The first word symbolism

46 And they are coming into Jericho. But as he [Jesus] and his disciples and a considerable crowd were going out of Jericho, Bartimaeus [Named - Dan, the blind ELC saints, ex sons of John still under FDS1 - they lost their water baptism on sanctification - they are not beggars, the can research for food] was sitting beside the way.
47 When he heard that it was Jesus [Paul] he started shouting and saying: Son of David [Jesus], have mercy on me!
48 At this many began sternly telling him to be silent; but he kept shouting that much more: Son of David [Jesus], have mercy on me!
49 So the Jesus [Paul] stopped and said: call him [into TCC2]. And they called the blind [one], saying to him: Take courage, get up [get re-water baptised], he is calling you.
50 Throwing off his outer garment [old priesthood], he leaped to his feet [10 years from 67Tishri - 77Tishri] and went to the Jesus [Paul].
51 And in answer to him the Jesus [Paul] said: What do you want me to do for you? The blind [one] said to him: Rabboni [Paul the teacher of FDS2], let me recover sight.
52 And the Jesus [Paul] said to him: Go, your faith has made you well. And immediately he recovered sight, and he began to follow him on the way (Mark 10).

35 Now as he was getting near to Jericho a certain blind [one] [a group of faithful 1NC saints in GNS1] was sitting [Disfellowshipped] beside the way begging [asking others for spiritual food - not willing or able to research].
36 Because he heard a crowd moving through he began to inquire what this might mean.
37 They reported to him: Son of David [Jesus], is passing by!
38 At that he cried out, saying: Son of David [Jesus], have mercy on me!
39 And those going in advance began to tell him sternly to keep quiet, but that much more he kept shouting: Jesus [Paul], have mercy on me.
40 Then the [not in Vatican B] Jesus [Paul] stood still and commanded him to be led to him. After he got near, [he] asked him:
41 What do you want me to do for you? He said: Lord [Paul was the head of FDS2, the Lord of TCC2], let me recover sight.
42 So the Jesus [Paul] said to him: Recover your sight; your faith has made you well.
43 And instantly he recovered sight, and he began to follow him, glorifying the God. Also, all the people, at seeing [it], gave praise to the God (Luke 18).

The second word symbolism

46 And they are coming into Jericho. But as he and his disciples and a considerable crowd were going out of Jericho, the son of Timaeus [Named - Manasseh, the blind 2NC saints, ex sons of Russell still under FDS3 - they lost their water baptism on sanctification, 1994Elul onwards - they are not beggars, they can research for food] was sitting beside the way.
47 When he heard that it was the Nazarene [Gordon], he started shouting and saying: Jesus [FDS4, the master standing for his slave, who is his representative], have mercy on me!
48 At this many began sternly telling him to be silent; but he kept shouting that much more: Jesus [FDS4, the master standing for his slave, who is his representative], have mercy on me!
49 So [the Jesus] the Nazarene [Gordon] stopped and said: call him. And they called the blind [one], saying to him: Take courage, get up, he is calling you.
50 Throwing off his outer garment [old priesthood], he leaped to his feet [10 years 1994Elul - 2004Elul] and went to the Jesus [accusative], [FDS4].
51 And in answer to him [the Jesus] the Nazarene [Gordon] said: What do you want me to do for you? The blind [one] said to him: Rabboni [Gordon the teacher of FDS4], let me recover sight.
52 And [the Jesus] the Nazarene [Gordon] said to him: Go, your faith has made you well. And immediately he recovered sight, and he began to follow him on the way (Mark 10).

35 Now as he was getting near to Jericho a certain blind [one] [a group of faithful 1NC saints in GNS2] was sitting [Disfellowshipped after 2001Tammuz1] beside the way begging [asking others for spiritual food - not willing or able to research].
36 Because he heard a crowd moving through he began to inquire what this might mean.
37 They reported to him: the Nazarene is passing by!
38 At that he cried out, saying: Jesus, have mercy on me!
39 And those going in advance began to tell him sternly to keep quiet, but that much more he kept shouting: Jesus, have mercy on me.
40 Then [the [not in Vatican B] Jesus] the Nazarene [Gordon] stood still and commanded him to be led to him. After he got near, [he] asked him:
41 What do you want me to do for you? He said: Lord [Gordon the head of FDS4, the Lord of TCC4], let me recover sight.
42 So [the Jesus] the Nazarene [Gordon] said to him: Recover your sight; your faith has made you well.
43 And instantly he recovered sight, and he began to follow him, glorifying the God. Also, all the people, at seeing [it], gave praise to the God (Luke 18).

Jesus has to be composite here as he is not composite in the first word thread and he takes a different word symbolic meaning in each thread and were he to be just 'Gordon' then this would be a second fulfilment of the word symbolic meaning 'Paul' in the first thread, rather than a different word symbolic meaning. Then we need 'the Nazarene' to replace 'the Jesus', in order to get Gordon into the second thread (as Paul was in the first word thread). This account proves that one can substitute 'The Jesus' to be 'The the Nazarene', and shorten this to 'The Nazarene'. This shortening process (throwing out repeated words) is what happens with double designations in word symbolic threads. Jesus, Son of David, becomes Jesus, Jesus, which becomes Jesus.

The third word symbolism

46 And they came into Jericho. But as he and his disciples and a considerable crowd were going out of Jericho, [a] blind beggar [The sons of Russell who were to become sons of the 2NC(a)], was sitting beside the way.
47 When he heard that it was Jesus [his wife re-water baptised], the Nazarene [from Jesus' home, heaven], he started shouting and saying: Son of David [Gordon], Jesus [his wife re-water baptised], have mercy on me!
48 At this many began sternly telling him to be silent; but he kept shouting that much more: Son of David [Gordon], have mercy on me!
49 So the Jesus [Jesus, the head of his wife] stopped and said: call him. And they called the blind [one], saying to him: Take courage, get up, he is calling you.
50 Throwing off his outer garment [old priesthood], he leaped to his feet [10 months - 2004Elul-2005Sivan] and went to the Jesus.
51 And in answer to him the Jesus said: What do you want me to do for you? The blind [one] said to him: Rabboni [Jesus, their heavenly teacher], let me recover sight.
52 And the Jesus said to him: Go, your faith has made you well. And immediately he recovered sight, and he began to follow him on the way (Mark 10).

Jesus (16), 5 designations for Jesus, way (5) outer-garment (2).

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47 Everyone the [one] coming to me and hearing of my words and doing them, I will show you whom he is like:
48 He is like a human (anqrwpoj) [son of the ICC in a true church] building a house [Kingdom hope], who dug and went down deep [by thorough personal research] and laid a foundation [his faith] upon the rock-mass [Jesus Christ]. Consequently, when a flood arose [persecution began], the river [secular people] dashed against that house, but was not strong enough to shake it, because of its being well built.
49 But the [one] who hears and does not do, is like a human (anqrwpoj) [son of the ICC in a true church] who built a house [Kingdom hope] upon the ground [the people in the true church] without a foundation [faith]. Against it the river [secular people] dashed, and immediately it collapsed, and the ruin [rhgma] of that house became great [to the person in Gehenna] (Luke 6).

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