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 essence of the feminine sphere and 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

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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

 

 

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The Sign of the Son of Man in the Clouds of Heaven

Chapter 1

The Place

Chapter 2

The Galactic Center and the Kingdom of God Cometh with Observation

Chapter 3

The Galactic Center and the Gospel of Matthew

(to be continued with Chapter 4)

The Galactic Center and Peter’s Second Letter

 

Internet Site Introduction and Main Index

Copyright, Steven G. Santini, 2017