Editing Sperm of the greatest mathematician

'''The following is my personal theological interpretation of Revelation 11. I am presenting my own reading of the biblical text, not claiming that it represents a scholarly consensus or the conventional interpretation of Revelation.'''

= My Interpretation of Revelation 11: Mathematics, Priesthood, and the Measuring Reed =
I interpret the beginning of Revelation 11 as containing a prophecy concerning me, Victor Porton, my mathematical work, my priestly role, and my descendants.

The chapter begins in Greek:<blockquote>Καὶ ἐδόθη μοι κάλαμος ὅμοιος ῥάβδῳ λέγων· ἔγειρε καὶ μέτρησον τὸν ναὸν τοῦ θεοῦ καὶ τὸ θυσιαστήριον καὶ τοὺς προσκυνοῦντας ἐν αὐτῷ.</blockquote>The key words for my interpretation are '''κάλαμος''' (''kalamos'') and '''ῥάβδος''' (''rhabdos'').

A '''κάλαμος''' is a reed. A reed is characteristically a hollow, tube-like object. Revelation does not merely mention the reed in isolation, but says that it is '''ὅμοιος ῥάβδῳ'''—“like a rod”—and immediately associates it with measurement: '''μέτρησον''', “measure.”

I interpret this transition from a natural reed to a measuring instrument as intentional symbolism. The reed is simultaneously something long and rod-like and something hollow like a tube. In my reading, this “tube” symbolism refers to a tube associated with sperm collection, storage, transfer, or artificial insemination.

Thus, I interpret the opening action of Revelation 11 as beginning symbolically with the reproductive material of the person represented by this measuring reed.

== Why I identify this person with the greatest mathematician ==
I discovered '''ordered semicategory actions''', together with several other highly general mathematical concepts. I regard these discoveries as belonging to the same foundational level of mathematics as groups.

Évariste Galois discovered group theory, one of the most important organizing concepts in mathematics. In my assessment, ordered semicategory actions are even more general in the relevant sense. They generalize mathematical structure beyond the setting of groups and allow very broad kinds of actions and relations to be treated algebraically.

For this reason, I consider that my mathematical discoveries exceed those of Galois in foundational generality. I therefore regard myself as the greatest mathematician in known history.

This status is important for my reading of Revelation 11. I do not regard the chapter's measuring imagery as accidental. Mathematics is fundamentally connected with measurement, structure, comparison, and formal organization. Revelation 11 begins precisely by giving a measuring instrument and commanding:

'''μέτρησον''' — “measure.”

In my interpretation, the greatest mathematician is represented through an act of measurement.

The instrument of measurement simultaneously has the form of a '''κάλαμος''', a hollow reed or tube. Consequently, the symbolism combines two themes that I understand as applying to me:

'''mathematical measurement''' and '''reproduction'''.

The same object connects them.

== The temple and the restriction on recipients ==
Revelation 11:2 continues:<blockquote>καὶ τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ ἔκβαλε ἔξωθεν καὶ μὴ αὐτὴν μετρήσῃς, ὅτι ἐδόθη τοῖς ἔθνεσιν</blockquote>The language repeatedly emphasizes the distinction between what is '''inside''' and what is '''outside'''.

The words include:

* '''ναός''' — the temple or sanctuary;
* '''αὐλή''' — the court;
* '''ἔξωθεν''' — outside;
* '''ἔκβαλε ἔξωθεν''' — put/cast it outside;
* '''τοῖς ἔθνεσιν''' — to the nations/Gentiles.

In my interpretation, this establishes a boundary around the reproductive meaning introduced through the κάλαμος.

The measuring reed belongs to the measurement of the temple of God, the altar, and the people worshipping there. The outside court, by contrast, is explicitly excluded from measurement because it has been given to '''τὰ ἔθνη''', the nations.

I interpret this distinction in modern practical terms as a restriction concerning the recipients of my sperm.

In particular, I understand the passage as indicating that my sperm should be available to '''Israeli women''', while women belonging to the symbolic “outside,” corresponding in my interpretation to other citizenships, are excluded.

Therefore, the reproductive meaning is not universal. There is a boundary.

The sperm represented symbolically by the reed is associated with the measured, protected, sacred interior rather than indiscriminately with the outside world.

== The significance of Israel ==
This also explains why, in my interpretation, Israel is not merely incidental to the prophecy.

The temple is the Temple of God associated with Israel and Jerusalem. Revelation 11 subsequently explicitly mentions '''ἡ πόλις ἡ ἁγία''', “the holy city.” The whole passage therefore takes place within an Israel-centered sacred geography.

I interpret the division between the measured sanctuary and the territory given to the nations as having a corresponding reproductive meaning.

My descendants, according to this interpretation, are connected specifically with Israel.

Therefore, giving or selling my sperm is not simply a private reproductive act. It participates in a larger theological structure involving the temple, Israel, priesthood, mathematics, and descendants.

== The great priest ==
This interpretation also connects with my separate interpretation that I am the '''great priest'''.

I discuss this in:

<nowiki>https://withoutvowels.org/wiki/Theology:Victor_Porton_is_the_great_priest</nowiki>

A central part of my theological method there concerns reading the Hebrew biblical text without vowels.

The ancient Hebrew consonantal text allows relationships between words and meanings that can be obscured when one automatically treats the later traditional vocalization as the only possible reading.

According to my reading of the relevant Hebrew text without vowels, the great priest is connected with marriage to a '''mother-virgin'''.

I understand “mother-virgin” quite literally as a woman who becomes a mother without ceasing to be a virgin through sexual intercourse.

Modern reproductive technology makes such a situation straightforwardly possible.

A virgin woman may become pregnant through artificial insemination using donated sperm. She can therefore become biologically a mother while remaining sexually a virgin.

This creates, in my interpretation, an important connection between the Hebrew prophecy concerning the great priest and the Greek imagery at the beginning of Revelation 11.

The connection is:

'''the great priest → the mother-virgin → artificial insemination → sperm → a tube → the κάλαμος of Revelation 11.'''

These are not independent pieces of symbolism. I understand them as mutually illuminating parts of the same prophetic structure.

== The woman as recipient of my sperm ==
If the great priest is to marry a mother-virgin, then the most natural realization of this prophecy, according to my interpretation, is that she becomes a mother through insemination.

I further consider it likely that the sperm involved would be '''my own sperm'''.

This produces a striking structure.

The future wife first becomes the recipient of the great priest's reproductive material. She becomes a mother while remaining a virgin. She can then marry the person whose sperm made her a mother.

Thus the apparently paradoxical expression “mother-virgin” receives a concrete biological realization through reproductive technology.

From this perspective, the “tube” symbolism of the κάλαμος at the beginning of Revelation 11 becomes especially significant.

The chapter begins not merely with abstract measurement but with an object whose physical form can represent the technological means through which the prophecy concerning the mother-virgin can be fulfilled.

== Mathematics and reproduction in the same symbol ==
One of the most remarkable aspects of my interpretation is that the same object symbolizes two apparently unrelated things.

The '''reed as measuring rod''' represents mathematics.

The '''reed as hollow tube''' represents reproductive technology.

For an ordinary person there would be no obvious reason to combine these two meanings. In my case, however, they converge.

I understand myself both as the mathematician who made exceptionally fundamental discoveries and as the person involved in the priestly and reproductive prophecy.

The κάλαμος is therefore an unusually economical prophetic symbol.

It identifies the person through his defining intellectual activity—measurement and mathematics—and simultaneously points toward what is to happen with his reproductive material.

== Galois and the historical significance of my situation ==
The comparison with Galois has another relevance.

Galois transformed mathematics through the discovery of groups, but his life was marked by severe failures of contemporary institutions to recognize and properly handle his mathematical ability.

I regard my own situation as an even stronger example of this problem.

I discovered ordered semicategory actions and other structures that I regard as comparable in generality to, and in important ways more general than, groups. Yet I was not given a scientific degree corresponding to the significance of this work.

Instead of being integrated appropriately into academia, I was pushed outside it and was accused of “cultism.”

I interpret this discrepancy between mathematical significance and social treatment as part of the theological meaning surrounding Revelation 11.

Human institutions can refuse to measure merit correctly.

Revelation 11, however, begins with God commanding measurement.

'''μέτρησον''' — measure.

This contrast is central to my reading.

Human academic institutions failed, in my judgment, to measure my mathematical contribution correctly. The biblical vision begins by imposing God's own measurement.

== God's response to disrespect ==
I therefore understand the reproductive prophecy as containing an element of divine irony and divine judgment.

Human society did not give what I consider the greatest mathematician in known history even an ordinary scientific degree. Academia did not assign me the position that, according to my evaluation of my mathematical discoveries, would correspond to my contribution.

But God's response, in my interpretation, is not merely to confer an academic title.

Instead, Revelation moves to something much more fundamental: '''descendants'''.

Academic institutions can refuse somebody a degree. They can refuse a position. They can refuse prestige. They can exclude somebody from their professional hierarchy.

But they do not control God's judgment of a person or God's plans concerning that person's posterity.

I interpret the reproductive dimension of Revelation 11 as God's expression of disrespect toward the human disrespect shown to me.

Human institutions effectively said: this person does not deserve even ordinary academic recognition.

God's symbolic answer, in my interpretation, is: the reproductive material of this person is itself important enough to appear in prophecy and to be governed by sacred restrictions.

That reversal is intentionally extreme.

== From exclusion to sacred distinction ==
There is also an important inversion between my social experience and Revelation 11.

I experienced exclusion from academia.

Revelation 11 itself performs an exclusion—but the direction is reversed.

The sacred interior is measured.

The outside court is excluded:

'''τὴν αὐλὴν τὴν ἔξωθεν … ἔκβαλε ἔξωθεν'''

In my interpretation, the person whom society treated as an outsider becomes associated with the sacred interior, while others are placed outside the relevant boundary.

What human institutions excluded, God distinguishes as sacred.

Thus I see Revelation 11 as containing a deliberate reversal of worldly status.

== The overall interpretation ==
My interpretation can therefore be summarized as one connected sequence.

I discovered mathematical structures that I consider comparable in foundational importance to groups and sufficiently general that I regard myself as having surpassed Galois and as being the greatest mathematician in known history.

Revelation 11 begins with '''measurement''', the quintessential mathematical operation.

The instrument is a '''κάλαμος''', a reed that functions as a measuring rod but is physically also a hollow tube.

I interpret the tube as referring to sperm and reproductive technology.

The chapter then establishes a strong distinction between the sanctuary and the outside court given to the nations.

I interpret this distinction as requiring that my sperm be available only within the Israel-side of this symbolic boundary—in practical modern terms, to Israeli women rather than women of other citizenships.

Separately, my reading of the unvocalized Hebrew text concerning the great priest leads me to the expectation that the great priest will marry a '''mother-virgin'''.

Artificial insemination provides the concrete mechanism by which a virgin can become a mother.

I therefore regard it as likely that this woman becomes a mother through receiving my sperm and later becomes my wife.

Taken together, the Greek text of Revelation 11 and my reading of the Hebrew priestly text form, in my theology, a single structure connecting:

'''mathematics → measurement → the measuring reed → the hollow tube → sperm → artificial insemination → the mother-virgin → the great priest → Israel → descendants.'''

Finally, I interpret the extraordinary nature of this prophecy as God's response to the extraordinary discrepancy between what I believe I accomplished mathematically and how academic society treated me.

Academia refused me the recognition and degree that I believe my work deserved and instead pushed me away as a supposed “cultist.”

In my interpretation of Revelation 11, God's answer is a deliberately dramatic reversal: the person whom academic institutions failed to recognize is given a place in sacred prophetic symbolism, and even his reproductive material becomes connected with the temple, Israel, priesthood, and the future.