|
Introduction The three
records of the of the reawakening of the galactic center will be presented by
chapter in the following order: the record in the seventeenth chapter of
Luke's gospel that occurred first as Jesus traveled with his disciples to Jerusalem,
the record in the twenty-fourth chapter of Matthew that occurred days later
as Jesus was on the Mount of Olives overlooking Jerusalem with his disciples
and the record in Peter's second letter in which he recounts his personal
experience with James and John on the Mount of Transfiguration. Each record
answers questions. Luke's record answers a question of "where?" Matthew's
record answers another question of "where?" and the question "when?" And
Peter's record reinforces the answers to these questions and adds a
confirmation by the answer to the question "what is the definitive experience?" The Galactic Center and The Kingdom of God
Cometh with Observation The Place, Means
and Method Chapter 2 By
Steve Santini January, 2017 According to Luke, when
the Pharisees had questioned Jesus on the subject of observing the heavens
for a sign of the coming kingdom of God as he was traveling to Jerusalem with
his disciples, he responded saying, "For as the lightning, that lighteneth
out of the one part under heaven, shineth unto the other part under
heaven; so shall also the Son of man be in his day." According to Matthew,
some days later when the disciples came to Jesus privately on the Mount of
Olives before his crucifixion and asked him when and what would be the sign
of his coming and the judgment at the end of the age Jesus responded in a
similar manner by saying, "For as the lightning cometh out of the east, and
shineth even unto the west; so shall also the coming of the Son of man be." The
Greek word for lightning in these verses of Luke and Matthew is astrape. In the Greek language it was
used to describe lightning of a storm, flaring of a lamp, and flashing of an
eye.1 The Greeks metaphorically described
the moon and the sun as eyes of heaven that move across the sky. When they
did this they employed the word ophthalmos
that is translated as eye. They
also described the galactic center as an eye of heaven or eye of the night"s
heaven. However, when they did so they employed the word omma rather than the word ophthalmos.2"Ophthalmos describes the eyeball itself while omma describes an eye with the eyelid
partially or fully closed.3
Omma
would then metaphorically describe the galactic center since the light from
the stars clustered around the black hole of the center is shrouded by water
laden, dark clouds of cosmic dust.
By his description the 5th century BC, Greek
playwright, Aristophanes, associated clouds, immortals and the primal
celestial river with this figurative eye of heaven. Eternal Clouds! Let us arise to view with our dewy,
clear-bright nature, from loud-sounding Father Ocean to the wood-crowned
summits of the lofty mountains, in order that we may behold clearly the
far-seen watch-towers, and the fruits, and the fostering, sacred earth, and
the rushing sounds of the divine rivers, and the roaring, loud-sounding sea;
for the unwearied eye(omma) of
Aether sparkles with glittering rays. Come, let us shake off the watery cloud
from our immortal forms and survey the earth with far-seeing eye.(omma) Aristophanes, Clouds, The Comedies of Aristophanes, William James
Hickie, London, Bohn, 1853 In
classical Greek, the word ocean in
the first line was used to describe a river that flows circularly back into
its source.4 The word was also used for a god of
the primeval water, and source of all smaller waters. The word Aether was
used to describe heaven as the abode of the gods who come as immortal ones and Plato used the word as an identification for antiquity's mysterious, fifth, basic element. Historically,
this water laden cloudy cosmic dust about the omma
of heaven has been energetically expelled away at times when the galactic
center has exploded with flashes of light.5
These, that are
known today as gamma ray bursts, have driven matter and energy
outward into the galactic disc through filamentary pathways that, at their
strongest, make the matter and energy appear as darting lightning bolts in an
active summer's thunderhead. Like all heavenly
bodies, the galactic center rises in the east and sets in the west as the
earth rotates towards the east. So if the galactic center was to experience
an episode of powerful gamma ray bursts as it traveled from the eastern
horizon unto the western horizon it would fit the descriptions given by
Jesus.
Luke's record of
Jesus' statement regarding this lightning moving across heaven is found in the
context of the eleventh through the thirty-seventh verse of the seventeenth
chapter of his gospel. 11 And it came to pass, as he went
to Jerusalem, that he passed through the midst of Samaria and Galilee.6
12 And as he entered
into a certain village, there met him ten men that were lepers, which stood
afar off: 13 And they lifted up their voices,
and said, Jesus, Master, have mercy on us.
14 And when he saw them, he
said unto them, Go shew yourselves unto the priests. And it came to pass,
that, as they went, they were cleansed.
15 And one of them, when he saw
that he was healed, turned back, and with a loud voice glorified God, 16 And fell down on his face
at his feet, giving him thanks: and he was a Samaritan. 17 And Jesus answering said, Were
there not ten cleansed? but where are the nine? 18 There are not found that
returned to give glory to God, save this stranger.� 19 And he said unto him, Arise, go
thy way: thy faith hath made thee whole.
20 And when he was demanded of the
Pharisees, when the kingdom of God should come, he answered them and said,
The kingdom of God cometh not with observation: 21 Neither shall they say, Lo
here! or, lo there! for, behold, the kingdom of God is within you. 22 And he said unto the disciples,
The days will come, when ye shall desire to see one of the days of the Son of
man, and ye shall not see it. 23 And they shall say to you, See
here; or, see there: go not after them, nor follow them. 24 For as the lightning, that
lighteneth out of the one part under heaven, shineth unto the other part
under heaven; so shall also the Son of man be in his day. 25 But first must he suffer many
things, and be rejected of this generation.
26 And as it was in the days of Noe,
so shall it be also in the days of the Son of man. 27 They did eat, they drank, they
married wives, they were given in marriage, until the day that Noe entered
into the ark, and the flood came, and destroyed them all. 28 Likewise also as it was in the
days of Lot; they did eat, they drank, they bought, they sold, they planted,
they builded; 29 But the same day that Lot went
out of Sodom it rained fire and brimstone from heaven, and destroyed them all. 30 Even thus shall it be in the
day when the Son of man is revealed. 31 In that day, he which shall be
upon the housetop, and his stuff in the house, let him not come down to take
it away: and he that is in the field, let him likewise not return back. 32 Remember Lot's wife. 33 Whosoever shall seek to save
his life shall lose it; and whosoever shall lose his life shall preserve
it. 34 I tell you, in that night there
shall be two men in one bed; the one shall be taken, and the other
shall be left. 35 Two women shall be
grinding together; the one shall be taken, and the other left. 36 Two men shall be in the
field; the one shall be taken, and the other left. 37 And they answered and said unto him, Where, Lord? And he said unto
them, Wheresoever the body is, thither will the eagles be gathered
together. Luke 17:11 - 37 In Luke's record, Jesus is
traveling from Galilee with his disciples to Jerusalem for the Passover. The
traditional pilgrimage route to Jerusalem for those in Galilee was first down
the Jezreel Valley along the border between Galilee and Samaria. It then
crossed the Jordan at the ford of Bethshean and then traveled along the
eastern flank of the Jordan. This eastern route took the pilgrims south into Sion and then west down the cleft of Pisgah past the Hill of Hermon where
Elijah had ascended. Further along, the descending route re-crossed the
Jordan at the ford of Bethbara by which the children of Israel first entered
the Promised Land and where Jesus had been baptized. From the ford the route
gradually ascended past Jericho then steeply up and over the Mount of Olives
to the temple mount in Jerusalem.
The International
Standard Bible Encyclopedia identifies this area just east of the Jordan
where Jesus and his disciples were traveling as one dotted with pharisaical
communities.7 From Luke's record it appears that some of these Pharisees approached
Jesus, as they had on previous occasions, to interrogate him. And
when he was demanded of the Pharisees, when the kingdom of God should come,
he answered them and said, The kingdom of God cometh not with observation:
Luke 17:20 This verse is mistranslated.
The final phrase should be translated in this opposite manner, "Doesn't the
kingdom of God come with observation?" because the negative not in the verse is a translation of
the Greek word ouk and the Greek
verb cometh is a translation of the
indicative erchromai. According to
the Greek grammars when ouk is used
with a verb in the indicative the question demands a positive answer.8 (Some might say, "What difference does it make?"
Well, didn't Solomon write that understanding was more precious than silver,
gold or rubies and didn't Jesus say to the Pharisees that every jot and title
of scripture was important? The Friberg lexicon defines the Greek word
translated observation in this
verse as the use of
observable data to interpret events. And both Jesus, at other times, and the apostle Paul told those
that believed to watch for the coming of the kingdom of God. (Mt. 24:42, 1Th.
5:6) ) In the next verse Jesus begins
to answer the question he posed to the Pharisees in response to their demand. Neither
shall they say, Lo here! or, lo there! for, behold, the kingdom of God is
within you. The Greek word translated within is entos. It is used twice in New Testament scripture. The other
time it is used it refers to the inside of a cup. (Mt. 23:26) It means the
inside of a bounded area.9 The pronoun you is in the plural. Literally the last seven words of the verse
would read, the kingdom of God within
you are meaning you are within the area of the kingdom of God. What area
were the Pharisees within? It seems likely from the route, timing, further
proximate context and broader context of scripture that Jesus was referring
to the area of Sion through which he and his disciples were traveling when he
was approached by the Pharisees. But ye
are come unto mount Sion, and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels, Hebrews 12:22 Wherefore
also it is contained in the scripture, Behold, I lay in Sion a chief corner
stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:6 There
shall come out of Sion the Deliverer, and shall turn away ungodliness from
Jacob: Romans 11:26b Praise
waiteth for thee, O God, in Sion: and unto thee shall the vow be performed. Psalm 65:1 Next, in the presence of the
hostile Pharisees, Jesus turns to his disciple and says, And he
said unto the disciples, The days will come, when ye shall desire to see one
of the days of the Son of man, and ye shall not see it. And they shall
say to you, See here; or, see there: go not after them, nor follow them. Then in the next verse he
begins to explain to his disciples the reason not to go after them. This
explanation continues through the next thirteen verses until the disciples
respond in the final verse of the chapter and ask Jesus where are those that
believe to be taken. At the beginning of these
thirteen verses Jesus declares the fact that the lightning moving across
heaven will announce the coming of the kingdom of God. For as
the lightning, that lighteneth out of the one part under heaven, shineth unto
the other part under heaven; so shall also the Son of man be in his day. Luke
17:24 He then speaks about the days
of Noah when the unobservant continued as if nothing catastrophic was on the
horizon. After that Jesus refers to Lot who believed the angels sent to warn
him and deliver him out of and away from the destruction of Sodom and Gomorrah.
In a manner similar to Lot's
deliverance from Sodom, the elect are to be delivered out of the wrath to
begin at the commencement of the coming kingdom of God. And
then shall he send his angels, and shall gather together his elect from the
four winds, from the uttermost part of the earth to the uttermost part of
heaven. Mark 13:27 According to the earlier record
in Luke's ninth chapter, several days before Jesus took Peter, James and John
to the holy mount where he was transfigured with Moses and Elijah, he said to
them that his holy angels would come with him in his glory. For
whosoever shall be ashamed of me and of my words, of him shall the Son of man
be ashamed, when he shall come in his own glory, and in his Father's,
and of the holy angels. Luke
9:26 The holy angels
should be translated, the angels of the
saints since the same masculine gender Greek word, agioi, translated holy
here, is translated as saints most
often in scripture. And, as it is in this verse, with the article, in its
genitive case, plural number, masculine gender and attributive position in
the Greek text, it is translated of the
saints in the eighteen other
scriptures where it appears.10, 11 He then said to his disciples: But I
tell you of a truth, there be some standing here, which shall not taste of
death, till they see the kingdom of God. Luke 9:27 Then
as Jesus was on the holy mount with Peter, James and John days later- And,
behold, there talked with him two men, which were Moses and Elias: Who
appeared in glory, Luke
9:30-31a The saint, Paul, wrote of this
time when Jesus Christ was to come in his own glory, and in his Father's,
and of the angels of the saints, as the time when the he shall be revealed
from heaven with his mighty angels.(2 Thess. 1:7) Three verses later Paul
augmented his description of the time of the mighty angels with these words: When he
shall come to be glorified in his saints, and to be admired in all them that
believe (because our testimony among you was believed) in that day. (2 Thessalonians 1:10) As this further context
implies, these mighty angels of the Lord's judgment are the same angels of
the saints that will come to gather the elect of belief out of the wrath for
the kingdom of God. As Peter, James and John were awed by the glorious
appearance of Moses and Elijah with Jesus on the holy mount so too will those
rescued by these angels of the saints be marvelously amazed at their glorious
appearance. Next, as Jesus was continuing
to explain to his disciples why not to go after those in their self made rags
of righteousness claiming that they themselves are to be the deliverers from
the wrath to come, he gave several examples of those to be delivered by the
angels of the saints. I tell
you, in that night there shall be two men in one bed; the one shall be
taken, and the other shall be left.
Two women shall be grinding together; the one shall be taken,
and the other left. Two men shall
be in the field; the one shall be taken, and the other left. Luke 17:34-36 The English word taken is a translation of the Greek word paralambano. In consideration of
the scope of the New Testament this particular word translated as taken in this context is enlightening.
It is a prefixed word with the preposition para as the prefix. Para basically means two things beside
one another. Para is also prefixes
the Greek word ousia
meaning the belonging to the feminine sphere. Strong's Exhaustive Concordance defines the word as "the woman's property." Then as parousia it
is translated coming in the phrase the coming of the Lord. And, in the
context of scripture, by its usage in the feminine gender as that which is to
be saved at his coming, soul is the essence of the feminine sphere.(1 Ptr. 1:9, 3:20)12, 13 In the foundational scriptural languages of
Hebrew, Aramaic and Greek the word soul
is always presented in the feminine gender. Of soul, David wrote, My soul shall
make her boast in the LORD: the humble shall hear thereof, and be glad. Psalm 34:2 Among lexicons like Thayer's, Liddell Scott's and Fribergs, paralambano is often used when a person is the object, as to take one's betrothed to his home or to associate with oneself as a wife
or mistress or ally. It is used in
Matthew, chapter one, of Joseph who took Mary as his wife. The final coming of the Lord with his saints is many times
figuratively compared to an ancient Eastern marriage ceremony. These Eastern
customs of betrothal and marriage reflected spiritual truths that were to
fulfill the divine will. One custom is the taking of the bride. Before the
marriage ceremony, the bride would go hide in the home of a relative. It was
then incumbent on the groom and his party to find his bride and take her,
against the resistance of her party, to await the wedding ceremony in the
bridal suite he had prepared in his parent's home. Another wedding custom that was prevalent in the ancient Middle East and
Greece was the mirror rite. Once the bride was settled in their room that the
groom had prepared in his family home the groom entered and joined his
veiled bride. Neither the bride nor the groom looked directly at one another. The
bride had in her lap a mirror that had been provided by her attendants. Then
the bride lifted the mirror and slowly removed her veil. Both could then first gaze
at one another in the mirror. On the following day during the conclusion of the
wedding ceremony when the bride and groom stood facing one another the bride
lifted her veil for their first face to face gaze.14
In his first Corinthian letter, the apostle Paul employed this custom to
compare the then present relationship between the saints and the faithful to
their relationship when the Lord comes with all his angels of the saints. For now we see through a glass, darkly; but then face to face: now I
know in part; but then shall I know even as also I am known. 1 Corinthians 13:12 (The Greek phrase translated through
a glass should be understood as by
means of a mirror according to the definitions of the Greek words dia and esoptron.16 The Greek word
translated darkly in the verse, and
meaning obscurely, referred to the ancient mirrors made of polished metals that
blurred reflected images.17 ) A parable about a marriage a king made for his son in Matthew's gospel
reflects other spiritual truths. The kingdom of heaven is like
unto a certain king, which made a marriage for his son, And sent forth his
servants to call them that were bidden to the wedding: and they would not come.
Again, he sent forth other servants, saying, Tell them which are bidden,
Behold, I have prepared my dinner: my oxen and my fatlings are killed,
and all things are ready: come unto the marriage. But they made light
of it, and went their ways, one to his farm, another to his
merchandise: And the remnant took his
servants, and entreated them spitefully, and slew them. But when the king heard thereof, he
was wroth: and he sent forth his armies, and destroyed those murderers, and
burned up their city.Then saith he to
his servants, The wedding is ready, but they which were bidden were not
worthy. Go ye therefore into the
highways, and as many as ye shall find, bid to the marriage. So those servants went out into the
highways, and gathered together all as many as they found, both bad and good:
and the wedding was furnished with guests. Matthew
22:2-11 Like those of Isaac and Jacob,
marriages in Israel were most often among kinsmen. Each ceremony included the
slaying of a prized animal or animals. This was a ritual expressing unity
between the groom and his family and the bride and her family-the forgiveness
of past disputes and those that may arise in the future. After Jesus told the disciples
one would be taken and the other left, the disciples asked, And
they answered and said unto him, Where, Lord? Luke 17:37a Jesus then responded, Wheresoever
the body is, thither will the eagles be gathered together. Luke 17:37b Unlike the similar record in
Matthew the Greek word translated body
in this verse is soma rather than ptoma. While ptoma means a dead body as a result of conflict, soma at the time of its usage in this
verse did not mean a dead body.14 Soma was often employed to describe a
corporate body of individuals and one type of usage in Greek culture meant
kindred and another meant descendants.18 These
engendered through faith are to be taken to a place where the eagles are
gathered together and to be forever joined, in likeness, with the angels of
the saints as the kindred one body of Christ. Earlier in his discourse with
the Pharisees as they were standing in Sion, Jesus had said they were in the
area of the kingdom of God and, by its associations in scripture, the place
of the spiritual marriage ceremony. As he had begun with the Pharisees, in
closing, Jesus established the location for the future kingdom of God by then
referring to a unique characteristic of the Sion area. Sion was, and is to
this day, a gathering place for eagles. The Jordan River valley containing
Sion is the world's most crowded migratory flyway. The Steppe Eagle that spends it winters in southern Africa funnels northward through
the Jordan Valley rift in massive numbers and stops to rest and feed in the
area of Sion during April and early May. In this record, Jesus and his
disciples had encountered the Pharisees in April before the Passover and the
Feast of Unleavened Bread and at the moment when Jesus answered his
disciples' question the Steppe Eagles were soaring high overhead in the skies
of Sion. One standing there, gazing
upward into the ever blue sky of eagles gliding effortlessly in undulating
updrafts awaiting the time to swoop downward, may have thought: Yes, there is
a kingdom of God to be acquired by his authority. This will be the place for
it and there is a heavenly sign announcing the time for it. And there are
those, and will be those, destined through faith in him to occupy it. And we,
alone, apart from his grace, are unworthy of its glory. About sixty days later on the day
of Pentecost, after Peter and the other eleven apostles had trusted Jesus and,
through the empowerment of the Holy Spirit, spoken in tongues, Peter boldly
proclaimed these words to the crowds gathered on the temple mount. Ye men of Judaea,
and all ye that dwell at Jerusalem, be this known unto you, and hearken
to my words: For these are not drunken, as ye suppose, seeing it is but the
third hour of the day. But this is that which was spoken by the prophet Joel;
And it shall come to pass in the last days, saith
God, I will pour out of my Spirit upon all flesh: and your sons and your
daughters shall prophesy, and your young men shall see visions, and your old
men shall dream dreams: And on my servants and on my handmaidens I will pour
out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth
beneath; blood, and fire, and vapour of smoke: The
sun shall be turned into darkness, and the moon into blood, before that great
and notable day of the Lord come:19 And it shall come to pass, that whosoever shall call on the name
of the Lord shall be saved. Acts
2:14-21 In his letter to the Christians of Rome, the
apostle Paul reiterated this promise of salvation. For whosoever shall call upon the
name of the Lord shall be saved. How then shall they call on him in whom they
have not believed? and how shall they believe in him
of whom they have not heard? and how shall they hear
without a preacher? And how shall they preach, except they be
sent? as it is written, How beautiful are the feet of
them that preach the gospel of peace, and bring glad tidings of good things!
Romans 10:13-15 *** Footnotes 1 Henry George Liddell, Robert Scott,
A Greek-English Lexicon, revised and
augmented throughout by Sir Henry Stuart Jones with the assistance of Roderick
McKenzie, @ Tufts Purseus, astrape, astrapeo 2 Ibid., omma II 3 J. P. Louw,
Eugene Albert Nida, Greek-English
Lexicon of the New Testament: Based on Semantic Domains, United
Bible Societies, # 8.23 4 Liddell, Scott., Okeanos 5 Paul A. Laviolette, Earth Under Fire,
Bear & Co., 2005, pp. 353-58 6 Timothy Friberg, Barabra Friberg, & Neva F Miller, A Greek-English Lexicon. Analytical Lexicon of the Greek New Testament, #18211
The Greek word mesos translated midst in this verse has a sense of between. 7 James Orr ed. International
Standard Bible Encyclopedia, # 6816 8 Herbert Wye Smyth, A Greek
Grammar for Colleges, QUESTIONS INTRODUCED
BY INTERROGATIVE PARTICLES, #2651; J. Gresham Machen, New Testament Greek for Beginners, #479;
George Ricker Berry, Greek New Testament, Stephanus 1550 Textus Receptus (With Morphological
Data) p.228; It appears that in the period's infancy of Greek grammars the King
James' translators were unaware of the differing grammatical rules for
questions expecting negative answers and for questions expecting positive
answers. Unfortunately modern translations of the bible have followed the
earliest translations of this verse, and others like it, without regard for the
mature Greek grammars.(Acts 2:34) 9 J. P. Louw,
Eugene Albert Nida, Greek-English
Lexicon of the New Testament: Based on Semantic Domains, 83:9 10 Herbert Wye Smyth, #1297-98; (Acts 26:10, Rm. 12:13, 1 Cor. 14:33, 2 Cor.
9:12, Eph. 3:8, 4:12, 6:18, Col. 1:12, Philemon 1:7, Rev. 5:8, 8:3,4, 13:10,
14:12, 15:3, 17:6, 19:8, 20:9) 11 For a thorough study on the angels of the saints
see: The Saints are the Lord's Holy
Angels, http://www.musterion8.com/saints2.html 12James Strong, Strong's
Exhaustive Concordance of the Bible, Greek #3776 13 For more on the feminine realm of soul see: The Man and the Covered Woman in 1 Corinthians 11:8-12, http://www.musterion8.com/chptr3analogy.html 14 Jens
Kröger, Annette Hagedorn,
Avinoam Shalem, Facts and artefacts : art
in the Islamic world, p.192; Martha Maas, Jane McIntosh Snyder, Stringed Instruments of Ancient Greece, pp. 178, 181, 182; Ancient
Greek pottery depicted scenes of the prenuptial custom of the bride and groom
viewing each other in a mirror. Mirrors were then made of polished metals that
obscured the view thus Paul used the adverb that is translated as darkly to describe the viewing. The Beazley Archive, 211238, Chiusi, Museo Archeologico
Nazionale, 1845; 275718, Athens, National Museum,
A1877; 14077, Warsaw, National Museum, Goluchow, Czartorski, 142319; 211213, Compiegne, Musee
Vivenel, 1090; The mirror rite still exists today in
Persian wedding customs. 15 Liddell, Scott, Jones, soma; Soma appeared in the 9th
century BC works of Homer as a dead body but afterwards soma was not used to mean a dead body by ancient Greek authors,
however it was used at times with modification to describe a dying body. 16 Strong, Greek #1223 & #2072 17 Strong, Greek #135 18 Charles Darwin Adams, Aeschines with an English Translation, Against
Ctesiphon 3.78 19 The cosmic rays that enter the earth's atmosphere as a result of gamma ray
bursts react with the atmosphere's nitrogen to produce smog. In addition the eventual cosmic dust to enter the solar system with
its concentrations of iron would make the sun appear darker and the moon not
only darkened but also blood red. Gamma
Ray Bursts: Effects on Earth, Wikipedia 2017 *** The Sign of the Son of Man in the Clouds of Heaven Chapter
1 Chapter
2 The
Galactic Center and the Kingdom of God Cometh with Observation Chapter 3 The
Galactic Center and the Gospel of Matthew Chapter 4 Peter's Last Letter and Galactic Alignment Chapter 5 The Galactic Center's Water Laden, Cosmic Dust Clouds Internet Site Introduction and Main Index Copyright, Steven G. Santini, 2017
|
