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Peter's Last Letter And Galactic Alignment By Steve Santini November
15, 2017 Moreover
I will endeavour that ye may be able after my
decease to have these things always in remembrance. For we have not followed cunningly devised fables,
when we made known unto you the power and coming of our Lord Jesus Christ,
but were eyewitnesses of his majesty. Peter was old. It had been almost
forty years since he had seen Jesus with Moses and Elijah on the Mount of Transfiguration.
He was in Babylon among the Jewish Diaspora. Silvanus and John Mark, fellow
servants with Paul, had come earlier and had helped Peter write to the
believing Jewish Diaspora in Asia Minor. Afterwards the Lord had informed
Peter that his time was short. So, Peter sat down to write his last words
to those of faith like his. Wherefore the rather, brethren, give diligence to
make your calling and election sure: for if ye do these things, ye shall
never fall: For so an entrance shall
be ministered unto you abundantly into the everlasting kingdom of our Lord
and Saviour Jesus Christ. Wherefore I will not be
negligent to put you always in remembrance of these things, though ye know them,
and be established in the present truth.
Yea, I think it meet, as long as I am in this tabernacle, to stir you
up by putting you in remembrance;
Knowing that shortly I must put off this my tabernacle, even as
our Lord Jesus Christ hath shewed me. Moreover I will endeavour
that ye may be able after my decease to have these things always in
remembrance. For we have not followed
cunningly devised fables, when we made known unto you the power and coming of
our Lord Jesus Christ, but were eyewitnesses of his majesty. 2 Peter 1:10-16 In the
last verse of this section Peter implies that the future coming of the Lord
with all his saints was like his experience as an eyewitness of his majesty.
The Greek word translated eyewitness is
evpo,pthj. It means one admitted to the
highest mysteries of a religion.1 In the
next two verses, Peter identifies the time and place of his experience as an eyewitness. For he received from God the Father honour and glory, when there came such a voice to him
from the excellent glory, This is my beloved Son, in whom I am well
pleased. And this voice which came
from heaven we heard, when we were with him in the holy mount. 2 Peter 1:17-18 The holy
mount was the Mount of Transfiguration to the top of which Jesus had
taken Peter, James and John. Luke's gospel recounts the event. And it came to pass about an
eight days after these sayings, he took Peter and John and James, and went up
into a mountain to pray. And
as he prayed, the fashion of his countenance was altered, and his raiment was
white and glistering.And,
behold, there talked with him two men, which were Moses and Elias:Who appeared in glory, and spake of his decease which he should accomplish at
Jerusalem.But Peter and they that
were with him were heavy with sleep: and when they were awake, they saw his
glory, and the two men that stood with him.And it came to pass, as they departed from him, Peter said unto Jesus,
Master, it is good for us to be here: and let us make three tabernacles; one
for thee, and one for Moses, and one for Elias: not knowing what he
said.While he thus spake, there came a cloud, and overshadowed them: and
they feared as they entered into the cloud.
And there came a voice out of the cloud, saying, This is my beloved
Son: hear him.And when the voice was
past, Jesus was found alone. And they kept it close, and told no man
in those days any of those things which they had seen. Luke 9:28-36 In Bethsaida, eight days prior to the
transfiguration, Jesus challenged his disciple to identify him.
Then, after Peter identified him as "the Christ of God," Jesus said that some
of them would see the kingdom of God before they died. 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 The Greek word rendered see in this verse is oi;da.
It carries with it the sense of being an experiential part of what one sees.2With
is in mind, the scene on the mount would portray Jesus, the Christ, head of
all, with his angelic saints
represented by Moses and Elijah paired with the faithful souls represented by
Peter, James and John. This scene would be in accordance with a number of
Pauline verses especially the salutation to the church of Ephesus where Paul
specifies that the letter is addressed jointly "to the saints and to the
faithful in Christ Jesus."3 A word in the following verse that describe the
moment of Jesus' transfiguration suggests the two realms from which each of
these two groupings originate and are then paired, each collectively, in the figurative body of Christ. This
word is altered. And as he prayed, the fashion of his countenance
was altered, and his raiment was white and glistering. Luke
9:29 The word
translated altered is the Greek
word e[teroj. It is translated another or other in
eighty eight of its ninety nine usages in scripture. It is defined as another
of a different kind, class or form and the other of two.4 What
then would be the other appearance of Jesus? It would be Jesus clothed as the
Christ of God from before the foundation of the world. So, here, in accordance with the preexistent angelic spirit of Christ
without measure and his pristine soul at conception coupled as one in his body, a
Pauline basis for understanding the saints and the faithful of his
figurative one body comes forward. *** After
linking what he had experienced on the Mount of Transfiguration with the
power and coming of the Lord Jesus Christ, Peter givesa descriptive confirmation of the heavenly
sign to mark that coming to end the present age and establish his kingdom of
heaven on earth in a new age. We have also a more sure word of prophecy;
whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day
star arise in your hearts: 2
Peter 1:19 The
"more sure word of prophecy" was that which Jesus revealed to the apostles
regarding the lightning moving across heaven when he answered
questions about his coming while traveling through Sion and and later on the Mount of Olives. 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 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. Matthew 24:27 *** In the nineteenth verse of the first chapter of this last letter, Peter employed different
words than Matthew's or Luke's records. In so doing he formed a figurative comparison
describing the illumination emanating from the galactic center as it would
move across the heavens.The Greek
word w`j translated as begins the comparison
that, in the Greek texts, reads: w`j lu,cnw| fai,nonti evn auvcmhrw/| to,pw| e[wj ou-
h`me,ra diauga,sh| kai. fwsfo,roj
avnatei,lh|
and is translated: as unto a
light that shineth in a
dark place, until the day dawn, and the day star arise. There
are three locative phrases in this expression. They are: a light that shineth in a dark place, until the day dawn, and the day
star arise.Each can and should be
understood in an astronomical context. The first phrase in Peter's
admonition to take heed is as unto a
light that shineth in a dark place. To what
then is the light that shineth in a dark place
being compared? To answer the question a search for the lexiconical
definitions of the words employed in the phrase is first necessary and then
the phrase needs to be understood within its context. The Greek word translated as light
is lu,cnw|. It means
light from the wick of movable lamp.5
The
chi rho oil lamp became popular among Christian communities in the Roman Empire due to the fact that the symbol of the rho superimposed on the chi represented the heavenly sign proclaiming Christ's coming as Peter had described in his second letter.(2Ptr 1:19) The name of Christ also began
with the Greek letters chi and rho.
In the symbol, the Greek chi
written as an X represents the
ecliptic and galactic equator crossing one another. The rho written in Greek as P represents
the sun. The rho superimposed on
the chi represents the yearly phase
in which the sun visually passes across the galactic center or as
contemporarily characterized - galactic alignment. Lu,cnw| is also
translated in the gospels as light
emitted from the figurative single eye of the believer just as there is light
from those things like the galactic center that are identified as figurative
single eyes in heaven. (Mt. 6:22) The Greek word fai,nonti that is translated as shineth in the phrase means to become bright
or manifest.6 Another form of fai,nonti is used in Matthew's gospel as a
characteristic of the light from the lightning moving across the heaven as
theprophetic sign to announce the
Lord'sreturn in glory as the Christ
of God. (Mt. 24:27) The word
dark is a translation of the Greek
word auvcmhrw/|. It
means dulled by dust or squalid.7 The word place is a translation of to,pw|. It is most often modified to specify the location of the place.
Historically, some of its modifiers designated to,pw| as places on the zodiac.8 When the
span of the various scriptures regarding the heavenly sign to announce the
second coming of the Lord Jesus Christ with all his saints are taken into
account, it appears that the Greek words lu,cnw, fai,nonti, auvcmhrw and to,pw|in this first phrase were
meant to describe light shining in the cosmic dust that darkens the galactic
center which is located at the place where the galactic equator intersects
the ecliptic - the annual path of the sun, moon and planets around the circuit of the zodiac. A literal
translation of this phrase would then be: as a light that shines in a dusty
location.
The second phrase in the expression augments the
first phrase. In the English translation it reads: until the day dawn. In the
Greek it reads: e[wj ou- h`me,ra diauga,sh|.
Ewj has been translated as until, h`me,ra as the day and diauga,sh| as dawn.
For some unknown reason the King James translators failed to translate the ou-.. It should
be considered as a significant oversight because the word means where indicating that Peter was
referring to a prophecy of a future action to take place at a specific
location in the
heavenly realm. The day refers
to the day of the Lord as it does in other scriptures. Diauga,sh|, translated in this second phrase as dawn, is a prefixed word. The prefix
is the Greek preposition dia.
Essentially, dia means to pass through in a straight line as
passing through a gate or a weapon passing through a victim. The stem is of
the word is auga,sh|. It
has as a meaning the sun. Its root, αὐγή, is defined as the light of the sun.9 With these definitions of the words
in this phrase it could be understood as: until the day where the sun passes
through. As a result, when the first two phrases are combined the translation
would then appear like this: as a light that shines in a dusty location until the
day where the sun passes through. The
third and final phrase of the clause is the day star arise.
Here, fwsfo,roj is translated as day star and anatello is
translated as arise in the English
translations. Fwsfo,roj means light bringing. The first
word of this compounded word is fws.. It generally refers to the light
of a fire and is used of the light of a torch or lamp in the twenty-ninth
verse of the sixteenth chapter in the book of Acts.10 The
root of fo,roj, the
second word in the compound, is ferw. It
means to carry forward.11 When fwsfo,roj is used
in the context of deities or priesthoods it means torch bearing.12 The
ancient Sumerians and Akkadians identified the holy
ones or the gods of Nunki, the contemporary
Sagittarius, as torch bearers.13 Anatello is used
to define the eastern rising of heavenly bodies and constellations and at
other times it is used to describe a flame mounting up.14 It is a
compound word. The root, telos, means coming to pass,
fulfillment, consummation.15 As a
prefix ana denotes a sense of repetition unto completion.16 In the
heavenly sphere of Eastern thought the sign of Ara,
the fire altar, was known as the
completing.17 Ara was placed
directly below the galactic center flanking lower Scorpio and Nunki, the place of the holy ones.
With the
more comprehensive definitions provided a translation of the three phrase
clause would be: as a light that shines in a dusty location until the
day where the sun passes through and torch bearing gods complete the ending.
By scriptural inferences, it would be fair to say that those torch bearing
gods are the saints as the Lord's holy angels who gloriously precede him
cleansing the earth and gathering those of faith for the wedding feast and the forthcoming restoration of all things. With the references to celestial
locations in the three phrases the additional phrase of "in your hearts"
becomes problematic. Over the course of the last two centuries even those
scholars that have endorsed rising Venus as the meaning of fwsfo,roj have recognized the incongruity. The 1988
Greek-English Lexicon of the New Testament: Based on
Semantic Domains
states: it is extremely difficult in a number of languages to speak of 'the
light of the morning star shining in your hearts.' One may sometimes say '...
shines upon your hearts' or possibly '... shines upon you and causes you to
have new hearts' or '... and illumines your minds.18 In his 1898
book, Figures of Speech, E. W. Bullinger commented , Surely, the meaning of the verse
cannot be that we are exhorted to heed to the prophetic word until Christ is
revealed in our hearts! As a result he placed the clause as unto
a light that shineth in a dark place, until the day
dawn, and the day star arise in parentheses attributing the succeeding
phrase "in your hearts" as a modifier of the word prophecy preceding the
parentheses.19 In his 1862, literal translation
of the bible, Robert Young placed a dash between arise and in your hearts
and began the next verse with a lower case letter indicating that the phrase in your hearts was meant to modify the
knowing in the succeeding phrase, knowing this first, of the next
verse. And we have more firm the prophetic word, to which we do well giving
heed, as to a lamp shining in a dark place, till day may dawn, and a morning
star may arise -- in your hearts; this first knowing, that no prophecy
of the Writing doth come of private exposition, (Young's Literal Translation) If Robert Young's intent would be
applied to the format and translation of the King James along with the
retranslation of the focal clause herein, it would appear like this: We have also a more sure word of prophecy;
whereunto ye do well that ye take heed, as a light that shines in a dusty
location until the day where the sun passes through and torch bearing gods
complete the ending - in your hearts knowing this first that no
prophecy of the scripture is of any private interpretation. 2 Peter 1:19-20 *** Peter concluded his final treatise on the coming
of the glorious day of Christ by endorsing the apostle
Paul's writings on the subject. And account that the longsuffering
of our Lord is salvation; even as our beloved brother Paul also
according to the wisdom given unto him hath written unto you;As also in all his
epistles, speaking in them of these things; in which are some things hard
to be understood, which they that are unlearned and unstable wrest, as they
do also the other scriptures, unto their own destruction. 2 Peter 3:15-16
Where
are some of the places that Paul wrote of those things that Peter wrote of?
The most obvious location is in Paul's second letter to the church in Thessalonica.
In the eighth verse of the second chapter Paul wrote that the Lord will
consume that revealed Wicked One with the spirit of his mouth and destroy him
with the brightness of his coming. The Greek word translated consume is avnali,skw... It
means to expend or use up as in eating food bite by bite.20 Like anatello in Peters letter avnali,skw in Paul's letter is prefixed with ana
indicating repetition unto completion. The word
brightness in Paul's letter is the
Greek word evpifa,neia.. The fa,neia. in the
prefixed evpifa,neia is
based on the Greek word fws, which is
also the first word of the compounded word, fwsfo,roj used by Peter to describe the torch bearing ones to come from heaven. Peter
described radiant events involving the center of the galaxy while Paul, in
the context of the angels coming from heaven in flaming fire, wrote of that
to be generated from the midst-meaning the midst of heaven or, in other
words, the galactic center. Peter
wrote of an entrance way leading into the kingdom of heaven while Paul wrote
of the same as a short work bridging from man's day unto the kingdom of
heaven. (2 Pet. 1:11, Rom. 9:28) According
to Luke's gospel, Jesus Christ likened the time of the lightning traversing
heaven to both the days of Noah before the flood and the fiery destruction of
Sodom. 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. But first must he suffer many
things, and be rejected of this generation.
And as it was in the days of Noe, so shall
it be also in the days of the Son of man.
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. Likewise also as it was in the days of Lot;
they did eat, they drank, they bought, they sold, they planted, they builded;But the same day that Lot went out
of Sodom it rained fire and brimstone from heaven, and destroyed them all.Even thus shall it be in the day when the
Son of man is revealed.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.Remember Lot's wife. Whosoever shall seek to save his life shall
lose it; and whosoever shall lose his life shall preserve it. Luke 17:24-33 Peter
also followed his prophetic description of the lights in and from heaven with
the examples of judgment by means of the deluge and the burning of Sodom and Gomorrha. (2 Pet.
2:5-9) In the book of Romans, when the apostle Paul wrote
of the short work to bridge from man's day to the day of the Lord's kingdom
of heaven on earth, he followed it with the examples of Sodom and Gomorrha. For he will finish the work, and cut it short
in righteousness: because a short work will the Lord
make upon the earth. And as Esaias said before,
Except the Lord of Sabaoth had left us a seed, we
had been as Sodoma, and been made like unto Gomorrha. Romans
9:28-29 In a
similar manner, the Pauline book of Hebrews concludes with the destruction by
fire in its treatise on the short work that links together the old age and
the coming new age. 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, To the general assembly and church
of the firstborn, which are written in heaven, and to God the Judge of all,
and to the spirits of just men made perfect, And to Jesus the mediator of the
new covenant, and to the blood of sprinkling, that speaketh
better things than that of Abel See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape,
if we turn away from him that speaketh from
heaven:Whose voice then shook the
earth: but now he hath promised, saying, Yet once more I shake not the earth
only, but also heaven. And this word,
Yet once more, signifieth the removing of those things
that are shaken, as of things that are made, that those things which cannot
be shaken may remain. Wherefore we receiving a kingdom which cannot be moved,
let us have grace, whereby we may serve God acceptably with reverence and
godly fear: For our God is
a consuming fire.Hebrews 12:22 - 29 With these things in mind, it seems fitting
for Peter to have associated Elijah on the holy mount with the subsequent
verse's torch bearing deities coming with the Lord Jesus Christ. Elijah had
called fire down from heaven on three occasions. On the first occasion he
called fire down to burn his altar and its sacrifice in a public challenge to
four hundred and fifty prophets of Baal.
After these prophets had chanted and chanted unto their god all day
and then gone into a blood-letting religious frenzy, their sacrifice still
would not ignite. Elijah then had his altar and sacrifice soaked with water
and next, at his word, fire streamed from heaven and consumed the altar and
its sacrifice. The people shouted, "The Lord is God" and Elijah took the four
hundred and fifty prophets of Baal and beheaded each of them. (1 Kings
18:14-46) On the last two of the three occasions he called fire down from
heaven to consume two groups of fifty soldiers each that had successively
come to capture him. When they arrived to take him, Elijah said, "If I be a
man of God let fire come down from heaven and consume thee and thy fifty."
And it did. (2 Kings 1:9-12) Malachi,
the last recorded prophet of the Old Testament, like Peter in his last
letter, associated Elijah and Moses with fire, celestial signs and the
glorious second coming of the Lord Jesus Christ. For, behold, the day cometh, that shall burn as
an oven; and all the proud, yea, and all that do wickedly, shall be stubble:
and the day that cometh shall burn them up, saith
the LORD of hosts, that it shall leave them neither root nor branch.But unto you that fear my name shall the
Sun of righteousness arise with healing in his wings; and ye shall go forth,
and grow up as calves of the stall.
And ye shall tread down the wicked; for they shall be ashes under the
soles of your feet in the day that I shall do this, saith the LORD of hosts.
Remember ye the law of Moses my servant, which I commanded unto him in
Horeb for all Israel, with the statutes and
judgments. Behold, I will send you
Elijah the prophet before the coming of the great and dreadful day of the
LORD: And he shall turn the heart of
the fathers to the children, and the heart of the children to their fathers,
lest I come and smite the earth with a curse. Malachi 4:1-6 *** In the
first chapter of Genesis Moses wrote: And
God said, Let there be lights in the firmament of the heaven to divide the
day from the night; and let them be for signs, and for seasons, and for days,
and years: Genesis 1:14 The Hebrew word for seasons in this verse of scripture is moed. It means
appointed meeting.21 Its root yaad is more revealing in light
of the frequent scriptural references to Jesus Christ's coming being like a
wedding feast. Yaad
has within its definitions to appoint for betrothal and/or for marriage.22 David's nineteenth psalm confirms
this purpose of the writing in the heavens. Their(the
heavens) line is gone
out through all the earth, and their words to the end of the world. In them
hath he set a tabernacle for the sun, Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His
going forth is from the end of the heaven, and his circuit unto the ends of
it: and there is nothing hid from the radiance thereof. Psalms 19:4-6 The Hebrew word for signs in Genesis is owth. It is been defined as a pledge of a
covenant and as a signboard or standard pointing towards the future.23, 24 This invariable signboard of the
heavens with its anciently named constellations and their decans
and asterisms provides the backdrop in front of which the seven bright orbs
cycle the zodiac gathering variously on occasions, then moving on in their clockwise
paces, as man has, likewise, from antiquity, been moved towards the
fulfillment of the more sure prophetic word. *** Grace and peace be multiplied unto you through
the knowledge of God, and of Jesus our Lord, According as his divine power
hath given unto us all things that pertain unto life and godliness,
through the knowledge of him that hath called us to glory and virtue: Whereby
are given unto us exceeding great and precious promises: that by these ye
might be partakers of the divine nature, having escaped the corruption that
is in the world through lust. 2 Peter
1:2-4 Footnotes 1. Henry George Liddell, Robert Scott, A Greek-English Lexicon (Abridged),
#15975 2. James Strong, The
New Strong's Expanded Exhaustive Concordance of the Bible, #1492 3. See: Steve Santini, The Family of God 4. Strong, #2087 5.J. P. Louw, Eugene Albert Nida, Greek-English Lexicon of the New
Testament: Based on Semantic Domains, #6.104 6. Louw, Nida, #14.37 7. Liddell,
Scott #6821 & #6822 8. Henry George Liddell, Robert Scott, Sir H. S. Jones,
A Greek-English Lexicon, τόπος 9. Liddell, Scott, Jones, αὐγή 10. Strong, #5338 11.Strong,
#5342 12.Liddell,
Scott, Jones, φώσφορ-ος
13.Giorgio de Santillana,
Hertha von Dechend, Hamlet's Mill, p. 297 14. Liddell, Scott, Jones, ἀνατέλλω 15. Timothy Friberg, Barabra Friberg, & Neva F Miller, A Greek-English Lexicon. Analytical Lexicon of the Greek New
Testament, #26492 16. Thayer's
Greek-English Lexicon of the New Testament, #319 17. Frances Rolleston, Mazzaroth, Table IX 18.Louw, Nida, #1.32 19.E. W. Bullinger, Figures
of Speech Used in the Bible, p. 470 20.Strong, #355 21.Strong, Hb. #4150 22.Strong, Hb. #3259 23.Strong, Hb. #226 24. See: Steve Santini, On Observing the Celestials 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 |
