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.2 With 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 angelic spirit of Christ without measure and his regenerated pristine soul from conception as one in his body, a Pauline basis for understanding the saints and the faithful of his metaphorical 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 gives a 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 this last letter, Peter employed different words than Matthew’s or Luke’s records to form a figurative comparison describing the illumination emanating from the galactic center as it would move across the heavens. The comparative Greek word w`j translated as begins the comparison that reads: “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
(This lamp’s combination of the Greek letters chi and rho became a central Christian symbol by the fourth century due, in part, to the fact that the name of Christ 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 through 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 the prophetic sign to announce the Lord’s return 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 around 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 for his 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.
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 Peter’s 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
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
(To be continued with Chapter 6)
Galactic Alignment and the Dating of the Deluge