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CALENDARIO HEBREO-SHABBAT LUNAR: EL CODIGO DEL JUBILEO
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From: BARILOCHENSE6999  (Original message) Sent: 02/07/2011 17:17


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From: BARILOCHENSE6999 Sent: 03/09/2011 03:26

Reply  Message 3 of 116 on the subject 
From: BARILOCHENSE6999 Sent: 24/09/2011 03:24
 
"A symbol veils or hides a secret and
it is that which veils mysterious forces.
These energies when released can have a potent force."
- The spirit of Masonry, by Foster Bailey, 32nd Degree Freemason

Is July 16 a Sirius Occult Date?

by Walter Glenn Moore


On July 16, 1945, the first modern day explosion of an Atomic Bomb took place at the Trinity test cite near Alamagordo, New Mexico. If this were the only significant event to take place on that particular date, then this would be both the beginning and the end of the story. However, it is not. This July 16 date turns up repeatedly for many different significant events in history. And that is not all--these events are all interconnected, as will be explained in detail on this webpage.

As you go through this website you will notice that July 16 is mentioned often as a significant date. It appears to be, in fact, an important occult date. Since occultists will use the cycles of the sun, moon, planets, and stars to establish their plans, it is very possible that this July 16 date is given in commemoration of the rising of a certain star -- Sirius! No, it is not misspelled--I mean the star Sirius. While it is true that Sirius could be seen rising on July 19 during the time of the Roman Empire, if you go back to the (supposed) beginning point of the Egyptian Sothic Cycle, you will find that the date of Sirius rising was indeed July 16! The dates mentioned along the main website sidebars begin with the start of the Islamic calendar in 622, the first test of an atomic bomb in 1945, the liftoff of Apollo 11 in 1969, and the Shoemaker Levy comet first impacts on Jupiter in 1994. If this date was chosen to commemorate the first observed rising of Sirius in Egypt, then it would explain why this date has been chosen often for certain major events to take place. Of course, the occultist leaders of our nations do not have the power to send a comet into Jupiter at a precise time and date--that would be the work of the Almighty Creator Yahweh!

As I later found out, these are not the only significant events that line up with this July 16 date. There are others, as shown below, and they all (to some degree or another) can be connected to the military-industrial-entertainment complex. The common themes which can be seen running through each of these events are war, assassinations, the occult, and mind control:





Other Related Links:


On-This-Day.com

Conspiracy Theory

Orwell Today: JULY 16 A SIGNIFICANT DATE

Orwell Today: Kubrick and Apollo

Secrets of the Shining: Or How Faking the Moon Landings Nearly Cost Stanley Kubrick His Marriage and His Life

 
http://www.itsaboutthattime.net/art/July16andSirius.html

Reply  Message 4 of 116 on the subject 
From: BARILOCHENSE6999 Sent: 24/09/2011 03:45
 
La evidencia bíblica para dos calendarios

So far, we have shown some indications that in ancient times Hebrew calendars were calculated starting from both the spring and the fall. Hasta ahora, hemos mostrado algunos indicios de que en los tiempos antiguos calendarios hebreo se calcularon a partir tanto de la primavera y el otoño. For those who would like to see more Scriptural evidence in support of a two calendar system being used by ancient Israel, please consider these references. Para aquellos que les gustaría ver más pruebas de las Escrituras en apoyo de un sistema de calendario de dos siendo utilizado por el antiguo Israel, tenga en cuenta estas referencias. While Exodus 12:1-2 tells us to count the months from the spring (specifically, from the month of Abib ―a month they already were familiar with), it is obvious from the context and from common sense reasoning that this was a change from the usual way of counting the months of the year. Mientras que Éxodo 12:1-2 nos dice que contamos los meses de la primavera (en concreto, desde el mes de Abib, un mes que ya estaban familiarizados con), es obvio por el contexto y de razonamiento de sentido común que se trataba de un cambio de la forma habitual de contar los meses del año. How do we know this is true? ¿Cómo sabemos que esto es cierto?

First, there is context―the text is clearly speaking of a change in regard to the calendar concerning the beginning of the months. En primer lugar, es el contexto-el texto habla claramente de un cambio en relación con el calendario sobre el inicio de los meses. If the calendar is changing to a "spring" calendar in Exodus 12:1-2, then the prior calendar must start sometime other than "spring," and must also coincide with the months they were already familiar with. Si el calendario está cambiando a una "primavera" del calendario en Éxodo 12:1-2, el calendario antes de que empezar en algún momento que no sea "la primavera", y también debe coincidir con el mes ya estaban familiarizados. We also know that the spring calendar is not the original calendar because of the evidence presented by ancient Jewish historians, and elsewhere in Scripture which speaks of how to count the months. También sabemos que el calendario de primavera no es el calendario original, debido a la evidencia presentada por los antiguos historiadores judíos, y en otras partes de las Escrituras que habla de cómo contar los meses. We do have more definite statements from Scripture, such that there is solid evidence for the idea that the fall was also considered the end of the year: Tenemos las declaraciones más definida de la Escritura, de modo que no hay evidencia sólida para la idea de que la caída también se consideró el final del año:

And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year , when thou hast gathered in thy labours out of the field. Y la fiesta de la cosecha, los frutos de tus labores, que hubieres sembrado en el campo, y la fiesta de la cosecha, que está en la final del año, cuando hayas recogido los frutos de tus labores del campo. (Exodus 23:16) (Éxodo 23:16)

And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end. (Exodus 34:22) Y harás la fiesta de las semanas, de las primicias de la siega del trigo, y la fiesta de la cosecha a finales de año. (Éxodo 34:22)

In Exodus 23:16 the word for "end" is yawtsaw , meaning "to go out" or "to come out," as shown here in the Strong's Hebrew Concordance reference H3318: En Éxodo 23:16 la palabra "fin" es yawtsaw, que significa "salir" o "salir", como se muestra aquí en el Fuerte de referencia hebreo Concordancia H3318:

H3318 H3318

יצא יצא

yâtsa' yatsa '

yaw-tsaw' Yaw-tsaw '

A primitive root; to go (causatively bring ) out , in a great variety of applications, literally and figuratively, direct and proximate: - X after, appear, X assuredly, bear out, X begotten, break out, bring forth (out, up), carry out, come (abroad, out, thereat, without), + be condemned, depart (-ing, -ure), draw forth, in the end, escape, exact, fail, fall (out), fetch forth (out), get away (forth, hence, out), (able to, cause to, let) go abroad (forth, on, out), going out, grow, have forth (out), issue out, lay (lie) out, lead out, pluck out, proceed, pull out, put away, be risen, X scarce, send with commandment, shoot forth, spread, spring out, stand out, X still, X surely, take forth (out), at any time, X to [and fro], utter. A raíz primitiva; ir (causativamente llevar) a cabo, en una gran variedad de aplicaciones, literal y figurativamente, directo e inmediato: - X después, aparecen, X cierto, de llevar a cabo, engendrado X, salir, dar a luz (de un total, a), llevar a cabo, vamos (en el exterior, afuera, en la misma, sin ella), + ser condenado, salida (-ing,-URE), sacar adelante, al final, escapar, exactamente, no, la caída (hacia fuera), ir a buscar adelante (a), salir (adelante, por lo tanto, a), (capaces de, a causa, vamos) al extranjero (el cuarto, en, a), salir, crecer, tener a otro (a), cuestión a cabo, poner (se encuentran ), Salida de llevar a cabo, arrancar, seguir adelante, sacar, guardar, ha resucitado, X escasa, enviar el mandamiento, brotan, difusión, brotan, se destacan, siendo X, X sin duda, tener a otro (a), en cualquier momento, X a [un lado a otro], absoluta.

According to this text, the feast of ingathering takes place in the "going out" of the year. Según este texto, la fiesta de la cosecha se lleva a cabo en la "salida" del año. But in Exodus 34:22 the word for "end" is tekoofaw , and has an even more specific meaning: Pero en Éxodo 34:22 la palabra "fin" es tekoofaw, y tiene un significado aún más específico:

H8622 H8622

תּקפה תּקוּפה תּקפה תּקוּפה

teqûphâh teqûphâh tequphah tequphah

tek-oo-faw', tek-oo-faw' tek-oo-FAW, tek-oo-FAW "

From H5362; a revolution , that is, (of the sun) course , (of time) lapse: - circuit, come about, end. Desde H5362, una revolución, es decir, (del sol) por supuesto, (de tiempo) lapso de: - circuito, se producen, al final.

With this last text, we have an even stronger indicator that "ingathering" is associated with the "going out" of the year, for tekoofaw clearly tells us that this event comes in the circuit of the year, which would be at the "end" of the year. Con este último texto, tenemos un indicador aún más fuerte que la "reunión" se asocia con la "salida" del año, por tekoofaw nos dice claramente que este evento viene en el circuito del año, lo que sería al final " "del año. Of course, if this is the "end" of the year, then we all know that the "start" of the year is not far away. Por supuesto, si este es el "final" del año, y luego todos sabemos que el "inicio" del año no está muy lejos. These texts are plainly stating that the end of the year is ingathering―an event associated with the fall harvest in preparation for the feast of Tabernacles. Estos textos son claramente indica que el final del año es la cosecha-un evento asociado a la cosecha de otoño en preparación para la fiesta de los Tabernáculos. This places the end of the year in the fall, even though in the religious calendar the beginning of the year is in the spring. Esto coloca al final del año en el otoño, aunque en el calendario religioso al comienzo del año es la primavera.

Now assuming that this is correct, and that they used both a fall and a spring calendar, can we determine which one they used to establish Sabbatical and Jubilee years? Ahora asumiendo que esto es correcto, y que utilizan tanto una caída y un calendario de primavera, podemos determinar cuál de ellos utilizar para establecer año sabático y jubilar? Leviticus 25:9 provides the answer: Levítico 25:9 nos da la respuesta:

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Entonces harás la trompeta del jubileo de sonido en el décimo día del séptimo mes, en el día de la expiación haréis tocar la trompeta por toda vuestra tierra. (Leviticus 25:9) (Levítico 25:9)

The Jubilee year was to be announced in the fall, on the tenth day of the seventh month of the religious calendar Yahweh commanded them to follow. El año jubilar debía ser anunciado en el otoño, en el décimo día del séptimo mes del calendario religioso Jehová mandó a seguir. Why is that? ¿Por qué? What is the connection? ¿Cuál es la conexión? Some have suggested that he is announcing the coming Jubilee year to arrive later in the spring. Algunos han sugerido que se está anunciando el próximo año jubilar a llegar más tarde en la primavera. Others have suggested that he is declaring that the Jubilee year had already begun about six months earlier, in the previous spring. Otros han sugerido que él está declarando que el año jubilar ya había comenzado seis meses antes, en la primavera anterior. But does that make sense? Pero ¿tiene sentido? No, it does not make any sense whatsoever! Whenever someone gave the blast of a trumpet, the intended meaning was that an alarm was being sounded―for something big was about to happen (See Numbers 10:1-10, Joshua 6:20, Judges 7:18-22, 2 Samuel 18:16, Nehemiah 4:20, Psalm 47:5, Isaiah 27:13, Jeremiah 4:5, 4:19-21, Jeremiah 6:17, Ezekiel 7:14, and Joel 2:15-16). No, no tiene ningún sentido en absoluto! Cada vez que alguien le dio el toque de trompeta, el significado es que la alarma estaba siendo sonaba de algo grande iba a suceder (ver Números 10:1-10, Josué 6:20 , Jueces 7:18-22, 2 Samuel 18:16, Nehemías 4:20, Salmo 47:5, Isaías 27:13, Jeremías 4:5, 4:19-21, Jeremías 06:17, Ezequiel 07:14, y Joel 2:15-16). Notice as we quote five of these texts, and that they clearly reveal the blowing of the trumpet shows immediate action connected with it: Observe como citamos cinco de estos textos, y que revelan claramente el sonido de la trompeta muestra una acción inmediata relacionado con ella:

And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. Y cuando las tocaren, toda la congregación se reúnen para ti a la puerta del tabernáculo de la congregación. And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee. Y si golpe, pero con una trompeta, los príncipes, los jefes de los millares de Israel, se congregarán a ti. When ye blow an alarm, then the camps that lie on the east parts shall go forward. Y cuando tocareis alarma, entonces los campos que se encuentran en las partes oriental irán hacia adelante. When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. Y cuando tocareis alarma la segunda vez, luego de los campamentos que se encuentran en el lado sur tendrá su jornada: se tocarán una alarma para sus viajes. But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. Sin embargo, cuando la congregación se reunió, tocaréis, mas no con sonido de alarma. (Numbers 10:3-7) (Números 10:3-7)

Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defensed cities. Os declaro en Judá, y publicar en Jerusalén, y decir, Tocad la trompeta en la tierra, grito, se reúnen, y decid: Reuníos, y entremos en las ciudades defendidos. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. Establecer el estándar hacia Sión: retirarse, estancia no: porque yo traeré el mal desde el norte, y una gran destrucción. (Jeremiah 4:5-6) (Jeremías 4:5-6)

Also I set watchmen over you, saying, Hearken to the sound of the trumpet. Puse también sobre vosotros atalayas, diciendo: Escuchad al sonido de la trompeta. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Pero ellos dijeron: No escucharemos. Por lo tanto, oíd, naciones, y entended, oh congregación, lo que está entre ellos. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Oye, tierra: he aquí que yo traigo mal sobre este pueblo, el fruto de sus pensamientos, porque ellos no han escuchado mis palabras, ni a mi ley, pero la rechazó. (Jeremiah 6:17-19) (Jeremías 6:17-19)

They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath is upon all the multitude thereof. Tocarán la trompeta, ni para realizar todo listo, pero no va a la batalla: porque mi ira está sobre toda su multitud. (Ezekiel 7:14) (Ezequiel 7:14)

Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Tocar la trompeta en Sión, proclamad ayuno, convocad asamblea: Junta al pueblo, santificad la reunión, juntad a los ancianos, se reúnen los niños, y los que maman, que el novio salir de su habitación, y la novia fuera de su armario. (Joel 2:15-16) (Joel 2:15-16)

 

Do Sabbatical Years Start in the Spring (Abib) or the Fall (Tishri)?

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Ir a Historical Evidence for Two Calendars‎: We know that the Hebrew civil calendar was essentially equivalent ... establishes when they started the year in the days of Noah. ... of counting the years (the Egyptian Sothic cycle, which began in the ... in summer at the rising of the star Sirius in a certain year, and floated ...

Reply  Message 5 of 116 on the subject 
From: BARILOCHENSE6999 Sent: 24/09/2011 03:52

16 de julio

De Wikipedia, la enciclopedia libre
 
Para la localidad argentina, véase Dieciséis de Julio.
<< Julio >>
Do Lu Ma Mi Ju Vi Sa
          1 2
3 4 5 6 7 8 9
10 11 12 13 14 15 16
17 18 19 20 21 22 23
24 25 26 27 28 29 30
31
MMXI
Todos los días

El 16 de julio es el 197.º día del año en el calendario gregoriano y el número 198 en los años bisiestos. Quedan 168 días para finalizar el año.

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Reply  Message 6 of 116 on the subject 
From: BARILOCHENSE6999 Sent: 30/09/2011 13:56
Daniel, the Magi and the Luni-solar Calendar of Israel

   An interesting aspect of the teachings of the Magi comes from their founder, Zoroaster whose writings in the Zend Avesta, uphold much of the depth of meaning we found in Numbers 24:17. The Magi may have also applied this prophecy to the return of the older Zoroaster. The ancient roots of the Zoroastrianism lie in the ancient Persian traditions, and share many common elements with Judaism and Christianity. The tenets of the Christian Faith were preserved by God and handed down to other faithful men via the oral traditions, even as the truths of the Biblical Patriarchs were. The historical record bears this out, relating to the important point of how the Babylonian zodiac of 12 signs each of 30 degrees was transmitted to ancient Greece. Many scholars are not certain, as to the process by which this occurred, thus its an engaging point of history that both the ancient Greeks and Babylonians came under the rule of the Persian empire initiated by Cyrus the Great in 539 BC. It was during the rule of Darius I "the Mede" that the Prophet Daniel presided over his Court Astronomers and Chaldeans. Drawing on the rich astronomical traditions of the Biblical Patriarchs not to mention, the famous astronomical expertise of the Persian Magi, Daniel's potent influence convinced Darius to adopt some salient principles of Biblical Astronomy in the period around 522 BC. Certain important aspects of Zoroastrianism agreed with the Biblical standard practiced by the Hebrews, carried on by Daniel. The Magi would certainly have been familiar with Daniel's prophecy concerning the 70 weeks judged on Jerusalem relating to the coming Messiah, [Dan. 9:2, 24-27]. Daniel's influence had the added effect of preserving the astronomical truths of the promised seed, contained in the form of the zodiacal narrative, which God put in the most capable hands of the time. To illustrate this point more robustly, let's look at the practice of the Intercalation of months in the Hebrew Lunar Calendar, an important part of this practice of the Israelites in preserving their astronomical heritage.

 


   We know the Hebrew practice of Intercalation of months dates back at least to the time of Moses, who instituted the sacred observances of the Old Testament Law during Israel's wanderings in the wilderness in the mid-second millennium BC. This preceded Meton of Athens who is given credit for discovering the saros in 432 BC, by at least a thousand years. The roots of the word "saros," and its practices however are much older. The Calendar of Israel is governed by the 354-355 day lunar year with twelve months of 29 or 30 days. The named months of the Israelite year coincide with the Babylonian months, including Adar Sheni, the extra 13th month which was added to keep the solar year aligned with the seasons. The practice of Intercalation of months kept the holidays of Passover, Pentecost and Rosh Hashanah, just prior to the Feast of Tabernacles in the month of Tishri, in their proper seasons of early Spring, the beginning of summer and at summer's end. The "11-day gap between the solar & lunar years expands to a period of seven months over this 19-year lunar cycle. In the Calendar of Israel a total of seven years (3rd 6th, 8th, 11th, 14th, 17th and 19th) during this 19-year lunar cycle, would normally contain an extra month of Adar Sheni."1
   With every 19 solar years plus two hours, the Sun and Moon return to meet each other at the same appointed time and place in the sky. The saros, however, consists of 19 eclipse years, which is only 18 solar years plus eleven days. An eclipse year thus consists of 346.62 solar days, which is equal to 11.738 lunations. When we divide the saros by 11.738, we get 1.618, (or phi),2 accurate to 4 digits! Since the Sun intersects a lunar Node two times every 346.62-day eclipse year, we find the cycle of the celestial rendezvous of the Sun and Moon also governed by the phi ratio. The Hebrew calendar also unifies these luni-solar cycles according to phi, in concert with Israel's sacred fifty-year cycle of Jubilees. This is evident because there are 618 lunations in any given 50-year Jubilee cycle. Thus, as the Hebrew calendar shows the perfect correlation of the sacred and secular celestial cycles, governing the rhythms of a myriad terrestrial and cosmic cycles, we find more evidence of the signature of God the Creator and His rulership of light reflected in the heavens, the Source behind all kingdoms of earthly life. This exhibits the perfect relation between the civil [lunar], and sacred [solar] years of the Calendar of Israel, in the larger context of precession. These related standards of the sacred and secular are also unified in the promised seed, Jesus Christ as the Priest--King of Israel, and light of the world presiding over all circadian rhythms and other aspects of the kingdoms of terrestrial life.
   As we briefly mentioned earlier, the roots of the word for saros are much older than Meton's application of the term. In fact it goes back at least as far as ancient Sumeria, because the Sumerian name for the great lunar eclipse cycle was also called the saros. This word traces through to the basic Babylonian unit of measure, also called a "sar," showing ancient elements of the sacred celestial rule of measure. This period of lunation consisting of 18 years & 11, (10.96) days, was utilized by the Chadean priests to predict eclipses. Wallis Budge supported this notion when he stated; "the Babylonians were a nation of stargazers observing the appearances of the moon, eclipses, & planets etc." This was the culture that produced the Magi, and speaks volumes on not only their astronomical expertise, but also their focus while watching the heavens for the celestial signs revealing the birth of the promised seed. The Chaldeans also had a period of 3600 (60 x 60) years that they called a saros. Here again we see the Sexegesimal pattern behind the organization of the heavens, including the cycle of the Moon joining Saturn and Jupiter every 60 years in their celestial dance. Jupiter-Saturn Conjunctions exhibit the essence of this "base 60" numerical system as part of its function as a cornerstone of Biblical cosmology, providing the context of the Celestial Prelude marking the birth of Christ. Additionally, it gives us a window on the "celestial mechanism" that frames all Creation, the precession of the equinoxes. This will be fully explained in the Specific signs of the Celestial Prelude. Both of these planets frame the ancient solar system as its two outer-most naked-eye planets, while opening a window on precession. It also shows a unity of Saturn's 29.5-year orbit with the 29.5-day lunar cycle on a year-day basis. This is half the Sexegesimal order of the solar system, formatted in the orbits of these two gas giants, the other half being Jupiter's near 12-year cycle spending a year in each zodiacal sign, even as the Sun spends a month in each of the 12 signs. The solar half of the order is based on a division of 60, by twelve: (12 x 5), and the lunar half by 30 [30 x 2], both multiples of sixty. This is part of the numerical order of the solar system as it was patterned by the Creator according to the phi ratio.
   The Babylonian "Sar" is doubtlessly related to the Hebrew word [*H8269] of the same spelling, meaning; "prince, captain, chief, ruler, leader, head." The word has retained this meaning even in modern usage, as in the Tsar of all the Russias. As a testimony to what may have been based on the first human language, "Aesar" is a word for "God" in both, Icelandic and Irish, "Osar" in Egypt like "Osiris" was the prince. The English word "sir" and the Roman "Ceasars" are also traceable to this root. It is used in Daniel 10:13 & 20, referring the archangel Michael who dispatched the fallen angel (Daimon) who opposed the messenger angel that God sent to answer Daniel's prayer. In Isaiah 9:6, one of the great prophecies of the promised seed, it is used of the Messiah as Sar-Shalom; the Prince of Peace, the one who brings peace to all Creation [Eph. 2:11-18]. It is additionally used of Prince Moses in Exodus 2:16.

   According to Hislop, The Chaldean version of this word; "Zer," meaning "to encompass" gives us not only the English basis for: "Zero signified by a circle among the Chaldeans," but also Zero; "the seed." Further, it relates to the Hebrew word zera [*H2233] used in reference to the promised seed in Genesis 3:15. To this end the Chaldean word for the "woman's promised seed" was "Zero-ashta," that also formed the basis of the name Zoroaster. We should note that in the writings of Zoroastrianism in the Zend-Avesta, the predicted return of Zoroaster as a savior who would renew all existence in preparation for the Last Judgment, was prophesied. These references to the woman's promised seed point directly to the general sign of the Celestial Prelude. Hislop also notes:

"In almost all nations, not only was a great god known under the name of Zero or Zer; the seed, and a great goddess under the name of Ashta or Ishta; the woman, but the great god Zero is frequently characterized by some epithet which implies that he is The only One." 3

   This evidence provides a strong basis for a direct correlation to the decan Coma, the seed who was the desired of the nations, especially when we view the supernova in this child's head [pictured below from the Dendera zodiac] who was the promised seed, during the general sign of the Celestial Prelude. The implication that the promised seed of the woman would be the only one, speaks to the truth that Christ is the Alpha and Omega, or the first and last way God made available for the redemption of Mankind. Hislop goes on to say: "As he who by the Chaldeans was regarded as the great Seed was looked upon as the Sun incarnate, and as the emblem of the Sun was a circle, the hieroglyphic relation between zero; "the circle," and zero; "the seed" was easily established."4

 

   The Biblical references to Christ associated with the Sun as the "light of the world," the "Sun of Righteousness" [Mal. 4:2] and in Psalm 19:4-6, are only a few of many such references. Thus, in the case of the promised seed, Zero-ashta, the religion of the Magi served as a vessel for many principles and astronomical precepts, that led Mankind to the realization of the promised seed.

   Ignatius, one of the Church Fathers and the Bishop of Antioch, in about 69 AD, records that, "At the appearance of the Lord a star shone forth brighter than all other stars." If we are careful not to confuse this reference with the planet Jupiter, we can deduce that this supernova was still visible almost 200 years after it was first seen as the celestial marker of the general timeframe of Jesus' birth. Seiss has some viable historical references on this point:

   "Hipparchus about one hundred twenty-five years before Christ, observed it [Coma supernova] as a new star, and was led by it to draw up his catalogue of stars. Ptolemy, about one hundred and fifty years after Christ, refers to it as having been observed by Hipparchus, but as having become so faint as hardly to be any longer discernible."5 (parenthesis and emphasis mine)

   A point of interest here regarding Hipparchus is that he is generally credited with the discovery of the precession of the equinoxes, by modern science in about 134 BC. He reportedly came upon this discovery while studying the star Spica, on a celestial map produced by his predecessor, Timocharis. He noticed that Spica was about 2 degrees away from its location on the star map, and decided that it was moving an average of 1 degree every 75 years: [close to the actual 72 years]. This is a key to remember in our study of Dendera's zodiac related to Spica, and this general sign later in this study. Also during this same period referred to by Ptolemy above, shekels from Judea struck during the period of the second revolt, [132 AD.] bear the design of a bright star over the Jerusalem Temple, called Bar Kaukab, or Son of the Star. This would have also been a logical reference to the supernova that appeared in the head of the woman's son in Coma's lap, the desired of the nations, perhaps even a providential reference to Jesus as the true temple. The decan of Coma is pictured below as the three bright stars forming the inverted "L" shape, which significantly contains the North Galactic Pole, located 5 degrees west of Beta Coma. This is interesting in light of the original star picture associated with this decan, as seen in the Denderah zodiac, of a mother holding her Son in her lap, known as "the Desired of the Nations," [pictured above]. The close proximity of the Northern Galatic Pole, recalls the imagery of Cepheus "the crowned king" who regally sits astride the Celestial Pole star polaris, picturing Christ seated in the heavenlies at the right hand of the Heavenly Father [Eph. 1:20-23].    

 

   The Magi would have witnessed both this new star shining brightly in Coma, a decan of Virgo, while Jupiter was in retrograde, standing still on the Meridian in Virgo, in December of 2 BC. The general sign of our Celestial Prelude thus harmonizes with the specific signs, as the Magi headed south from Jerusalem, their visit with Herod just concluded, towards Bethlehem in search of the promised seed. This also explains why the Magi were the only group to recognize these specific celestial signs of the Messiah's birth, because the general sign was a fixture in Coma for about 200 years prior to this period. The typical person wouldn't have noticed anything out of the ordinary in the heavens, because it would not stand out unless coupled with the knowledge of the specific signs, which brought the Magi to Israel in the first place. This is another reason why the Magi were so joyful when they saw "his star," Jupiter over Bethlehem. This scenario of what the Magi beheld in the skies over Bethlehem in December of 2 BC, is depicted in the banner of this article above. In Numbers 24:17, when Jacob is referred to in Balaam's prophecy, it bears reference not only for the seed of Jacob, but also in the land promised to him as an inheritance, in his covenant with God [Gen. 15:18]. Rolleston has an interesting remark regarding this:

      "The forewarned that the star must appear over Jacob, over his inheritance, would see that star in Coma passed over the center of that inheritance: but as it would also appear to pass vertically over every part of it that was nearly in the Latitude of Jerusalem, they could not at once fix on the spot of the Messiah's birth, therefore they went to inquire; the Latitude, as it were, being given by the star, the longitude by the prophecy.Magi"6

   Here we see the witness of the stars, and the Scriptures, working together to bring the to the toddler Jesus, because their alert observation of "his star" brought them to Jerusalem and the scribes declaration from Micah 5:2, when Herod questioned them, sent the to Bethlehem. While en route they witnessed the heavens come alive with the proof that their historic journey was not in vain, because they saw both the Coma supernova, and Jupiter in Virgo in the same skies over Bethlehem. 
   
   In summary then, the key points regarding the general sign of the celestial prelude are first, that this supernova in Coma, set the timeframe in which the Magi were to expect the specific signs surrounding the birth of Christ. Secondly, that when this general sign is separated from the set of specific signs of Jupiter-Saturn triple conjunctions, the confusion clouding the "Star of Bethlehem," for the most part dissolves.MagiMagi

FOOTNOTES:

1 Symbols of Judaism M.A. Ouaknin p.12.

2 Sun, Moon and Earth.  Robin Heath, p.28

3 The Two Babylons  Hislop, p. 59

4 The Two Babylons  Hislop, p. 18

5 Gospel in the Stars, Joseph Seiss. P.161.

6

http://www.try-god.com/view_page.asp?id=61

Mazzaroth; The Star of Bethlehem, Rolleston,
*Strong's Concordance word definition for H8269, H2233, etc.


Reply  Message 7 of 116 on the subject 
From: BARILOCHENSE6999 Sent: 30/09/2011 14:47
I'm not sure how the Golden Ratio applies to all of this, though, except for this info I just now found concerning lunar cycles and the Hebrew Jubilee year (50th lunar year)


Quote:
The cycle of Sirius "B" is a fifty-year cycle, a fact which has been verified by modern astronomers. Thus it is interesting to see how half this fifty-year cycle of Sirius "B" reflects the luni-solar relationship inherent in the 50-year cycle of Hebrew Jubilees, according to the golden section, or phi ratio. As we have found, the Hebrew Jubilee figures into the timing of Christ’s birth, and is distinct in the celestial events making up the great wonder of Revelation 12. As the archaic angel of light we would expect to find celestial associations in the Sirius cycle that agree with the cadence of the Biblical Patriarch’s calendar, if our thesis holds true. The following calculations from John A. West show the coordination of the luni-solar cycles according to the golden section, or phi ratio, with a split of the fifty-year cycle into 2 x 25 years. According to West: The twenty-five year solar cycle corresponded to 309 lunations.


The calculations are: 25 x 365 = 9125 days, and 9125 = 29.5307 days per lunation 309= 29.5307

days per lunation 309 This in itself reveals extremely accurate observations. Modern Astronomy reckons the lunation as 29.53059 days, a difference of about a second. But Schwaller de Lubicz notes the intriguing equivalence of twenty-five years to 309 lunar months. 309 = (f - 1) x 1000 and its choice as the number determining the cycle cannot have been accidental. 2

(A double cycle, which would express the Golden Section, comprises fifty years:
618 lunations = (f - 1) x 1000.
2

Reply  Message 8 of 116 on the subject 
From: BARILOCHENSE6999 Sent: 03/10/2011 23:19

Reply  Message 9 of 116 on the subject 
From: BARILOCHENSE6999 Sent: 03/10/2011 23:25
 I Reyes 7:16 Hizo también dos capiteles de bronce fundido, para poner sobre las cabezas de los pilares: la altura del capitel era de cinco codos, y la altura del otro capitel de cinco codos: 17 y las redes de trabajo corrector y coronas de trabajo en cadena, para los capiteles que estaban en las cabezas de las columnas; siete para el capitel y siete para el otro capitel.

"checker"- *H7639 [ sebakah] - This shows a lattice work around the capitals of these pillars. "Corrector" - * H7639 [sebakah] - Esto muestra una celosía en torno a las capitales de estos pilares. The etymology of the word Balustrade [set of small pillars supporting a handrail] is from the Italian "balaustro; " a wild pomegranate flower , 3 notable for its seven petals , as in the next verse. La etimología de la palabra Balaustrada [conjunto de pequeños pilares de apoyo una barandilla] es del italiano "balaustro," una flor silvestre de granada, tres destacan por sus siete pétalos, como en el versículo siguiente. With each capital bearing seven chains of pomegranates totaling fourteen in all, the numerical symbolism of these pillars relates to the septenary blueprint of the Temple itself, comprised of 14 squares of 10 cubits each. Con cada capital, llevando las siete cadenas de granadas por un total de catorce en total, el simbolismo numérico de estos pilares se relaciona con el plan septenario del propio templo, compuesto por 14 cuadrados de 10 codos cada uno. We have seen prior evidence of the divine pattern of the number seven, as it highlights the temporal structure of the Creation week and the Feast of Weeks , or Pentecost leading into the Jubilee. Hemos visto la evidencia previa de la modelo divino del número siete, como se pone de manifiesto la estructura temporal de la semana de la creación y la Fiesta de las Semanas o Pentecostés líder en el Jubileo.

 

Reply  Message 10 of 116 on the subject 
From: BARILOCHENSE6999 Sent: 03/10/2011 23:39
Sabemos que la práctica hebrea de intercalación de meses se remonta al menos a la época de Moisés, que instituyó la observancia de la sagrada ley del Antiguo Testamento en Israel estancia en el desierto en el BC de mediados del segundo milenio. This preceded Meton of Athens who is given credit for discovering the saros in 432 BC, by at least a thousand years. Este Metón precedido de Atenas que se le da crédito por el descubrimiento de los saros en el año 432 aC, por lo menos mil años. The roots of the word " saros ," and its practices however are much older. Las raíces de la palabra " saros ", y sin embargo sus prácticas son mucho más antiguas. The Calendar of Israel is governed by the 354-355 day lunar year with twelve months of 29 or 30 days. El calendario de Israel está gobernado por el día 354-355 año lunar de doce meses de 29 o 30 días. The named months of the Israelite year coincide with the Babylonian months, including Adar Sheni , the extra 13th month which was added to keep the solar year aligned with the seasons. Los meses del año con nombre de Israel coincide con los meses de Babilonia, incluyendo Sheni Adar, el mes más 13 que se añadió a mantener el año solar alineado con las estaciones del año. The practice of Intercalation of months kept the holidays of Passover, Pentecost and Rosh Hashanah, just prior to the Feast of Tabernacles in the month of Tishri , in their proper seasons of early Spring, the beginning of summer and at summer's end. La práctica de la intercalación de meses mantienen los días de fiesta de la Pascua, Pentecostés y Rosh Hashaná, justo antes de la Fiesta de los Tabernáculos en el mes de Tishri, en sus estaciones apropiadas de principios de la primavera, el comienzo del verano y al final del verano. The "11-day gap between the solar & lunar years expands to a period of seven months over this 19-year lunar cycle . In the Calendar of Israel a total of seven years (3rd 6th, 8th, 11th, 14th, 17th and 19th) during this 19-year lunar cycle, would normally contain an extra month of Adar Sheni ." 1 El "11 días de diferencia entre el año solar y lunar se expande a un período de siete meses en este ciclo lunar de 19 años. En el Calendario de Israel un total de siete años (3 º 6, 8, 11, 14, 17 y 19 ) durante este ciclo lunar de 19 años, normalmente contienen un mes adicional de Adar Sheni "1.
With every 19 solar years plus two hours, the Sun and Moon return to meet each other at the same appointed time and place in the sky. Con cada 19 años solares y dos horas, el Sol y la Luna volver a encontrarse al mismo tiempo y en el lugar en el cielo. The saros , however, consists of 19 eclipse years, which is only 18 solar years plus eleven days. El saros , sin embargo, se compone de 19 años de eclipses, que sólo tiene 18 años solares, más once días. An eclipse year thus consists of 346.62 solar days, which is equal to 11.738 lunations. Un año Eclipse consiste, pues, de 346,62 días solares, que es igual a 11,738 lunaciones. When we divide the saros by 11.738, we get 1. 618 , (or phi ), 2 accurate to 4 digits! Cuando se divide el saros por 11.738, obtenemos 1. 618, (o phi), 2 a 4 dígitos de precisión! Since the Sun intersects a lunar Node two times every 346.62-day eclipse year, we find the cycle of the celestial rendezvous of the Sun and Moon also governed by the phi ratio . Dado que el Sol cruza un lunar nodo dos veces cada 346,62 días año eclipse, nos encontramos con el ciclo de la cita celestial del Sol y la Luna también se rige por la proporción phi . The Hebrew calendar also unifies these luni-solar cycles according to phi , in concert with Israel's sacred fifty-year cycle of Jubilees . El calendario hebreo también unifica estos ciclos luni-solar de acuerdo a phi, de acuerdo con lo sagrado de Israel de cincuenta años del ciclo de los Jubileos. This is evident because there are 618 lunations in any given 50-year Jubilee cycle. Esto es evidente porque hay 618 lunaciones en un determinado ciclo de 50 años de jubileo. Thus, as the Hebrew calendar shows the perfect correlation of the sacred and secular celestial cycles, governing the rhythms of a myriad terrestrial and cosmic cycles, we find more evidence of the signature of God the Creator and His rulership of light reflected in the heavens, the Source behind all kingdoms of earthly life. Por lo tanto, como el calendario hebreo se muestra la perfecta correlación de los ciclos celestes sagrado y lo secular, que regula los ritmos de una miríada de los ciclos terrestres y cósmicos, encontramos más evidencia de la firma de Dios el Creador y su reinado de la luz reflejada en los cielos, la fuente detrás de todos los reinos de la vida terrenal. This exhibits the perfect relation between the civil [lunar], and sacred [solar] years of the Calendar of Israel, in the larger context of precession . Esto muestra la relación perfecta entre los civiles [lunares], y lo sagrado [solar] años de la Agenda de Israel, en el contexto más amplio de la precesión. These related standards of the sacred and secular are also unified in the promised seed, Jesus Christ as the Priest--King of Israel, and light of the world presiding over all circadian rhythms and other aspects of the kingdoms of terrestrial life. Estas normas relacionadas de lo sagrado y lo secular se unificaron en la simiente prometida, a Jesucristo como el Sumo Sacerdote - El rey de Israel, y la luz del mundo que preside sobre todos los ritmos circadianos y otros aspectos de los reinos de la vida terrestre.
As we briefly mentioned earlier, the roots of the word for saros are much older than Meton's application of the term. Como hemos mencionado brevemente antes, las raíces de la palabra de saros son mucho mayores que la aplicación de Metón de la palabra. In fact it goes back at least as far as ancient Sumeria, because the Sumerian name for the great lunar eclipse cycle was also called the saros . De hecho, se remonta por lo menos en lo que a la antigua Sumeria, debido a que el nombre sumerio para el gran ciclo del eclipse lunar también fue llamado el saros . This word traces through to the basic Babylonian unit of measure, also called a " sar ," showing ancient elements of the sacred celestial rule of measure. Esta palabra a través de los rastros de la unidad básica de medida de Babilonia, también conocido como "César", que muestra los elementos antiguos de la regla sagrada celestes de la medida. This period of lunation consisting of 18 years & 11, (10.96) days, was utilized by the Chadean priests to predict eclipses . Este período de lunación que consiste de 18 años y 11 (10,96) días, fue utilizado por los sacerdotes Chadean para predecir eclipses. Wallis Budge supported this notion when he stated; "the Babylonians were a nation of stargazers observing the appearances of the moon, eclipses, & planets etc." Wallis Budge apoyó esta idea al afirmar: "los babilonios eran una nación de astrónomos observar la apariencia de la luna, los eclipses, y los planetas, etc" This was the culture that produced the Magi , and speaks volumes on not only their astronomical expertise, but also their focus while watching the heavens for the celestial signs revealing the birth of the promised seed. Esta fue la cultura que produjo el Magos , y dice mucho no sólo en sus conocimientos astronómicos, sino también su enfoque mientras observa a los cielos en busca de los signos celestes que revela el nacimiento de la simiente prometida. The Chaldeans also had a period of 3600 (60 x 60) years that they called a saros . Los caldeos tenían un período de 3600 (60 x 60) años que se llama un saros . Here again we see the Sexegesimal pattern behind the organization of the heavens, including the cycle of the Moon joining Saturn and Jupiter every 60 years in their celestial dance. Jupiter-Saturn Conjunction s exhibit the essence of this "base 60" numerical system as part of its function as a cornerstone of Biblical cosmology , providing the context of the Celestial Prelude marking the birth of Christ. Una vez más vemos la Sexegesimal patrón detrás de la organización de los cielos, incluyendo el ciclo de la Luna unirse a Saturno y Júpiter, cada 60 años en su danza celestial. Júpiter-Saturno Conjunción exhibición s la esencia de esta "base 60", sistema numérico como parte de su función como piedra angular de la Biblia la cosmología , proporcionando el contexto del Preludio Celestial que marca el nacimiento de Cristo. Additionally, it gives us a window on the "celestial mechanism" that frames all Creation, the precession of the equinoxes . Además, nos da una ventana en la "mecánica celeste", que enmarca toda la Creación, la precesión de los equinoccios . This will be fully explained in the Specific signs of the Celestial Prelude . Esto se explica completamente en las señales específicas de la Preludio Celestial. Both of these planets frame the ancient solar system as its two outer-most naked-eye planets, while opening a window on precession. Ambos planetas marco del antiguo sistema solar como dos planetas exteriores-la mayoría simple vista, al abrir una ventana a la precesión. It also shows a unity of Saturn's 29.5-year orbit with the 29.5-day lunar cycle on a year-day basis. También muestra una unidad de Saturno 29,5 años órbita con el ciclo lunar de 29,5 días en una base de día por año. This is half the Sexegesimal order of the solar system, formatted in the orbits of these two gas giants, the other half being Jupiter's near 12-year cycle spending a year in each zodiacal sign, even as the Sun spends a month in each of the 12 signs. Esto es la mitad de la Sexegesimal orden del sistema solar, el formato de las órbitas de estos dos gigantes de gas, la otra mitad está cerca de Júpiter, de 12 años del ciclo de pasar un año en cada signo zodiacal, así como el Sol pasa un mes en cada uno de los 12 signos. The solar half of the order is based on a division of 60, by twelve: (12 x 5), and the lunar half by 30 [30 x 2], both multiples of sixty. La media de sol del orden se basa en una división de 60 años, por doce: (12 x 5), y la media luna en un 30 [30 x 2], ambos múltiplos de sesenta años. This is part of the numerical order of the solar system as it was patterned by the Creator according to the phi ratio . Esto es parte de la orden numérico del sistema solar, ya que fue modelado por el Creador, de acuerdo con la proporción phi .

Reply  Message 11 of 116 on the subject 
From: BARILOCHENSE6999 Sent: 03/10/2011 23:42

Eclipses

Cómo podemos determinar la fecha exacta en que ocurrirá un eclipse solar?
Un eclipse solar   ocurre porque la fuerza de atracción entre la Tierra y la Luna provoca el movimiento de la órbita de la Luna con un periodo de 27.3 días. El plano orbital de la Luna está inclinado 5° 8´ con respecto al plano de la órbita terrestre, por eso la luz del Sol no puede llegar a la Luna aunque entre ellos se interponga la Tierra. Es entonces cuando la Tierra, el Sol y la Luna quedan alineados en una recta y ocurre un eclipse solar.

El Sol y el nodo ascendente o descendente de la Luna están en la misma dirección una vez cada 346,62 días (año de eclipses). Al tratar de encontrar un valor de tiempo que iguales periodos entre los años eclipses y los meses sinódicos tenemos que: 346,62 (año de eclipses) x 19 = 6585,78 días   /   29, 530589 (mes sinódico) x 223 = 6585,32 días.

Esto significa que la configuración Sol-Luna y los eclipses se repiten en el mismo orden después de este período. Pero esto no quiere decir que el eclipse será visto en el mismo lugar, si consideramos los días de los meses sinódicos observamos que son 1/3 de día, lo cual para que se complete un día es necesario que pasen tres periodos de 6585,32 días para que se repitan la hora e incluso los lugares de observación.

En un año hay dos estaciones de eclipses cuando el Sol pasa cerca de los Nodos. A lo largo de un año no pueden ocurrir menos de dos eclipses, que serán obligatoriamente de sol, ni más de 7, 5 de sol y 2 de luna, 4 de sol y 3 de luna, 2 de sol y 5 de luna. Hay 8 eclipses cada 6 lunaciones que se denominan series cortas.

De acuerdo con tu localización geográfica ¿cuándo y dónde se presentará el próximo eclipse solar?
Según el listado y mi localización geográfica el próximo se presentará el 23 de octubre de 2014, será parcial y será visible en el norte de México.

¿Por qué se tiene mayor interés científico en los eclipses solares?
Los eclipses de Sol y Luna han representado mucho para el...


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