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General: EL CODIGO DEL JUBILEO
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Reply  Message 1 of 114 on the subject 
From: BARILOCHENSE6999  (Original message) Sent: 30/06/2011 16:57


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Reply  Message 25 of 114 on the subject 
From: BARILOCHENSE6999 Sent: 20/08/2012 03:25

Reply  Message 26 of 114 on the subject 
From: BARILOCHENSE6999 Sent: 02/09/2012 16:30
LA ASUNCION DE LA VIRGEN CODIFICADA EN LOS 2300 DIAS (SEGUN LA INTERPRETACION DE LOS ADVENTISTAS) 
 
En la profecia de los 2300 dias con referencia al 22/10/457 antes de Cristo, en un contexto al Yom Kipur tenemos un nexo con el NUMERO 119 en el contexto al SALMO 119 con 22x8 tambien en el contexto a las 22 letras hebreas. Cuando Nuestro Señor Jesucristo hace referencia a que el es EL PRINCIPIO Y EL FIN, EL ALFA Y EL OMEGA estaba haciendo referencia justamente al dicho salmo. El dia de la expiacion/Yom Kipur cae en el dia numero 187 del CALENDARIO LUNI-SOLAR HEBREO. Teniendo en cuenta que el 22 de Octubre es el dia numero 295 del CALENDARIO GREGORIANO, SI RESTAMOS DE ESTE NUMERO 187 NOS DA 108 (NUMERO INTERRELACIONADO CON EL RADIO LUNAR). EL DIA 18 DE ABRIL ES EL DIA NUMERO 108 DEL CALENDARIO GREGORIANO. OSEA QUE EN EL AÑO 457, 27 E INCLUSO EN 1844 ROSH HASHANAH, OSEA EL PRIMER DIA DEL AÑO LUNI-SOLAR HEBREO FUE EL 19 DE ABRIL. SI SUMAMOS 108+119=227. 22/7=3.14 (NUMERO PI). INCREIBLEMENTE EN ESOS AÑOS EL VERDADERO PENTECOSTES NOS CAE EL 15 DE AGOSTO, OSEA EN EL DIA DE LA ASUNCION DE LA VIRGEN.
 
22/octubre
22/octubre=octavo=ocho
 
LO INCREIBLE ES QUE SI USTEDES HACEN LAS MATEMATICAS EL PRIMERO DE NISSAN CAE 19 DE ABRIL Y SI SUMAMOS 119 DIAS NOS CAE EN LA ASUNCION DE MARIA, OSEA EL 15 DE AGOSTO. EL VERDADERO PENTECOSTES ES EN EL DIA NUMERO 118/119 OSEA EL 29 DE THAMUS/PRIMERO DE AV.
 
INCREIBLE QUE HASTA CON LOS ADVENTISTAS ESTA CODIFICADO EL SANTO GRIAL
 
 

Reply  Message 27 of 114 on the subject 
From: BARILOCHENSE6999 Sent: 02/09/2012 16:42
 

AÑO SABÁTICO Y JUBILAR


En el marco de nuestro estudio sobre el sábado nos queda por 
examinar otra institución judía: el.año sabático y el año jubilar, que 
trasladan, en cierto modo, al plano de los años lo que era el sábado 
en el plano de las semanas. Efectivamente, en estos años vamos a 
encontrar varios de los rasgos característicos del sábado: ello nos 
permitirá avanzar con bastante rapidez en el estudio de tales 
elementos.

1. EL AÑO-SABATICO
En los orígenes del año sabático hallamos una costumbre 
agrícola absolutamente normal en aquellos tiempos: dejar que la 
tierra descanse periódicamente a fin de permitirle que se rehaga 
para una nueva cosecha. La tierra de Palestina está muy lejos de 
igualar en fecundidad a la de Egipto, alimentada por el limo del Nilo; 
de ahí que la ley prescriba determinados periodos en los que las 
tierras deben permanecer en barbecho.
Desde su entrada en la Tierra Prometida adoptan los hebreos 
esta regla, y el Código de la Alianza es el más antiguo texto 
legislativo que a ella alude. Pero el punto de vista agrícola termina 
por ser superado, y el barbecho periódico se convierte, como 
sucedió con el descanso del sábado, en una institución de orden 
social:

Durante seis años sembrarás tus tierras y recogerás sus 
cosechas. Pero, el séptimo año, las dejarás en barbecho y no 
recogerás su producto. De ellas podrán alimentarse tus 
compatriotas indigentes, y las bestias del campo comerán lo que 
ellos dejen. Lo mismo harás con tu viña y tu olivo. Durante seis 
días te entregarás a tus ocupaciones, pero el séptimo 
descansarás... 
Ex., 23, 10-12.

Moisés eleva así la institución a un plano caritativo y social, 
aunque sin perder de vista la perspectiva realista del agricultor. 
Observemos el paralelismo existente entre la legislación del año 
sabático y la del sábado propiamente dicho. Evidentemente, ambas 
leyes están presididas por un mismo espíritu, fenómeno que 
observaremos en toda la evolución del año sabático.
El mismo Código de la Alianza lleva todavía más lejos las 
aplicaciones caritativas del año sabático:

Si compras un esclavo hebreo, su servicio durará seis años. Al 
séptimo, podrá marcharse. Quedará libre, sin pagar nada. Si entró 
solo, sólo saldrá. Si estaba casado, saldrá su mujer con él. Si le 
casa su dueño y su mujer le da hijos o hijas, la mujer y los hijos, 
seguirán siendo propiedad del dueño, y él saldrá solo. Pero si este 
esclavo declara: "Yo quiero a mi amo, a mi mujer y a mis hijos, 
renuncio a la libertad", entonces su dueño le llevará ante Dios... Ex., 
21, 2-6.

El texto del Código es ambiguo: es difícil saber si los esclavos 
quedaban libres el séptimo año del calendario (lo cual es probable), 
es decir, el año sabático oficial, o bien el séptimo año de su 
servicio. De todos modos, parece ser que más tarde la liberación de 
los esclavos se verificará siempre el año sabático. Según esto, el 
esclavo hebreo costaba más o menos de acuerdo con los años que 
podría servir antes del siguiente año sabático. Añadamos que esta 
legislación no parece todavía inspirada por consideraciones 
propiamente religiosas: se trata simplemente de preservar a los 
hebreos de una esclavitud demasiado prolongada y de evitar que 
los miembros de un pueblo libre sean reducidos a perpetua 
esclavitud. No obstante, por humana que pueda parecer esta 
medida, es singularmente caritativa y supone una concepción 
extraordinariamente desarrollada de la libertad del pueblo y la 
solidaridad de sus miembros.
En esta legislación volvemos a encontrar la idea de liberación de 
los esclavos que descubríamos a propósito del sábado: el siervo 
hebreo pertenece a un pueblo libre y debe recuperar esa libertad 
todos los sábados, lográndola definitivamente cada siete años Pero 
la civilización urbana, que en la época de los Reyes va cobrando 
auge, traerá consigo graves trastornos sociales cuya solución 
escapará a las leyes tradicionales del barbecho y de la Iiberación 
periódica de los esclavos. La expansión de las ciudades provoca la 
enajenación de las tierras, y a los pequeños terratenientes les 
resulta imposible subsistir si no se ponen bajo la protección de un 
rico burgués de la ciudad. Numerosos textos bíblicos aluden al 
malestar económico de la época y a la explotación de los 
campesinos humildes por parte de los ricos:

Nabot de Jezrael poseía una viña junto al palacio de Ajab, rey de 
Samaria, y Ajab habla así a Nabot: "Cédeme tu viña para convertirla 
en huerto de legumbres, pues está muy cerca de mi casa; yo te 
daré a cambio una viña mejor o, si lo prefieres, te daré el dinero 
que vale." Pero Nabot dijo a Ajab: "Líbreme Yahvé de ceder la 
heredad de mis padres." 1 Re., 21, 1-3.

Ya sabemos cuál fue la suerte de Nabot, tipo del campesino 
reducido al proletariado si cede a las presiones de los ricos, 
condenado a morir si se rebela. Los profetas de la época no han 
escatimado invectivas contra los ricos que "añaden casa sobre casa 
hasta el punto de ser los únicos propietarios de la región" (Is., 5, S), 
que "codician los campos y los roban y se apoderan del hombre con 
su heredad, del amo con su patrimonio" (Miq.. 5, 2).
La legislación elaborada en los medios del Deuteronomio 
intentará responder a la nueva situación estableciendo que los 
ricos, durante el año sabático, restituyan a los campesinos los 
terrenos que les hubieren tomado a título de prenda o como pago 
de deudas contraídas en los seis años precedentes:

Cada siete años harás la remisión. He aquí en qué consiste la 
remisión. Todo prestamista, detentador de prenda personal 
obtenida de su prójimo, se la condonará; no explotará a su prójimo 
ni a su hermano cuando éste haya apelado a Yahvé para 
remisión... Guárdate de albergar en tu corazón este malvado 
propósito: "Ya llega el año séptimo, el año de la remisión", no 
endurezcas entonces tu rostro a tu hermano pobre sin darle nada; 
él invocaría a Yahvé contra ti y tu cargarías con un pecado... Si tu 
hermano hebreo, hombre o mujer, se vende a ti, te servirá seis 
años. El séptimo año, le dejarás libre y, al dejarle libre, no le 
despedirás con las manos vacías. Cargarás sobre sus hombros, a 
título de regalo, algunos productos de tu ganado, de tu era y de tu 
lagar. Le darás en la medida en que te bendiga Yahvé tu Dios. Dt., 
16, 1-14.

Ya no se habla de que las tierras permanezcan en barbecho: 
ocupa el primer plano la "remisión de las deudas". Si bien el 
Deuteronomio hace suyas las antiguas leyes sobre la liberación del 
esclavo el séptimo año, las amplía considerablemente añadiendo la 
liberación de las deudas contraídas por los pobres: hipotecas, 
préstamos, etc.
Pero el Deuteronomio incluye aquí su slogan tradicional que 
traslada la obligación al plano religioso:

Recuerda que fuiste siervo en el país de Egipto y que Yahvé tu 
Dios te liberó: por eso te doy ahora este mandato. Dt., 16, 15.

De este modo la organización social que preconizaba la liberación 
de los esclavos y la remisión de las deudas pasa a ser una 
prescripción religiosa que ha de practicarse como un eco de la 
liberación de Egipto, a la que el pueblo debe cuanto es. Se pone 
en libertad al esclavo y se perdonan las deudas del pobre porque 
cada uno fue pobre y esclavo liberado.
Pero semejante prescripción no fue apenas observada y la 
economía israelita no llegó a resolver el problema del pauperismo, 
sobre todo por culpa del egoísmo de los ricos. Por eso no tardará 
en venir el castigo anunciado por Jeremías: porque el pueblo 
observa mal las prescripciones del año de barbecho, Dios mismo 
pondrá en barbecho la tierra y por bastantes años:

Todos los grandes y todo el pueblo que habían aceptado este 
convenio comprendieron que nadie podía tener en esclavitud a un 
judío, hermano suyo. Habiéndolo comprendido, los habían liberado. 
Después de lo cual, cambiando de parecer, habían tomado de 
nuevo a los esclavos, hombres y mujeres, que habían liberado y los 
habían reducido nuevamente a esclavitud... Por eso, así dice 
Yahvé, no me habéis obedecido devolviendo la libertad cada uno a 
su hermano y a su prójimo. Pues bien, yo voy a conceder libertad 
sobre vosotros -oráculo de Yahvé- a la espada, a la peste y al 
hambre, y os convertiré en objeto de espanto ante todos los reinos 
de la tierra. 
Jr 34, 9-17.

Por un relato de este tipo y por las numerosas invectivas de los 
profetas se adivina que la prescripción de poner en libertad a los 
esclavos y perdonar las deudas apenas si era practicada y que el 
balance del año sabático se cerraba con un completo fracaso. 
Cuando el Levítico, documento sacerdotal, legisle sobre el año 
sabático, se guardará muy bien de seguir manteniendo tales 
prescripciones y se limitará prácticamente a la antigua costumbre 
del descanso de la tierra prevista por el Código de la Alianza. Pero 
creará un nuevo tipo de año sabático: el año jubilar, sobre el que 
recaerá la reglamentación del Deuteronomio sobre la remisión de 
las deudas, incluso ampliándola sensiblemente. Pero en este 
párrafo nos limitamos a la lectura del texto sacerdotal sobre el 
barbecho cada siete años

Cuando hayáis entrado en la región que os doy, la tierra 
descansará un sábado en honor de Yahvé. Durante seis años 
sembrarás tu campo, durante seis años podarás tu viña y recogerás 
sus frutos. Pero, el séptimo año, la tierra tendrá su descanso 
sabático, un sábado en honor de Yahvé: no sembrarás tu campo, ni 
podarás tu viña, ni segarás tus espigas, que no serán atadas en 
gavilla, ni recogerás tus uvas, que no serán vendimiadas. Será 
aquel para la tierra un año de descanso. Os alimentará lo que la 
tierra dé espontáneamente: a ti, a tu siervo, a tu sierva, a tu 
jornalero, a tu huésped, en una palabra, a los que viven en tu 
casa. También a tu ganado y a los animales de tu región les 
servirán de alimento todos sus productos. 
Lv., 25, 2-7

Este pasaje demuestra un evidente retroceso con relación al 
Deuteronomio, pues vuelve al descanso agrícola de antaño. Pero, 
mirando las cosas más de cerca, se adivina que ese descanso no 
es una simple prescripción debida a ciertas condiciones de la 
agricultura. En tal caso, habría sido más oportuno prescribir el 
descanso agrícola por turno, de año en año. Si se impone un año 
completo de descanso, es para que "el descanso mismo de la 
tierra" alimente al judío. ¿Que significa esto? Que durante ese año 
el judío vivirá de nuevo una vida nómada, tomando para sí y para 
su ganado el alimento donde pueda encontrarlo. Un año de cada 
siete, abandonara su vida de agricultor sedentario para volver a ser 
nómada. En eso consiste el secreto religioso del año sabático, y 
nosotros, que ya hemos visto a lo largo de nuestro estudio varios 
casos de asimilación de los ritos agrícolas en un marco nómada, 
descubrirnos en ello una nueva confirmación de que el rito y la 
fiesta judíos están orientados esencialmente hacia la experiencia 
del desierto, donde el judío aprende a desprenderse de sí mismo, 
de la tierra que cultiva para su propia riqueza, donde renuncia al 
afincamiento fácil y egoísta, para situarse de nuevo en la 
perspectiva de las condiciones de una alianza con un Dios que elige 
a un pueblo en continuo caminar hacia la bienaventuranza 
prometida.
Cabe preguntarse hasta qué punto la masa de los hebreos era 
fiel a una observancia de este género. Nada tiene de extraño que 
se observara la fiesta de los Tabernáculos, en la que se 
consagraban ocho días al año a rememorar la estancia en el 
desierto viviendo como nómadas y peregrinos. Pero que ahora 
haya que vivir de ese modo un año entero no deja de producir 
cierto escepticismo sobre la eficacia de semejante disposición. Sin 
embargo, poco importa para nuestro propósito calcular la medida 
de popularidad que tal disciplina pudiera tener; nos basta con 
comprobar que el mecanismo de espiritualización de las fiestas 
actúa siempre de la misma manera: pasando del plano agrícola al 
nómada, del naturalista al histórico.

2. EL AÑO-JUBILAR
Si la legislación sacerdotal no prescribe ya la liberación de los 
esclavos y la remisión de las deudas cada siete años, establece en 
cambio el año jubilar, cada cincuenta años, en el cual serán 
aplicadas dichas prescripciones incluso con mayor rigidez que 
antes.
De este modo, al igual que Pentecostés, semana de siete 
semanas, se superpone al sábado de la semana, así el año jubilar, 
después de siete semanas de años, se superpone al año sabático.
Leamos, en primer lugar, el texto de la nueva legislación, en la 
que subsisten ciertamente algunos textos antiguos, recuperados 
por los sacerdotes

Contarás siete semanas de años, siete veces siete años, es 
decir, el tiempo de siete semanas de años, cuarenta y nueve años. 
El séptimo mes, el décimo día del mes, haréis resonar la trompeta; 
el día de las Expiaciones tocaréis la trompeta en todo el país . 
Declararéis santo este quincuagésimo año y pregonaréis el rescate 
de todos los habitantes del país. Será para vosotros jubileo: cada 
uno de vosotros recobrará su patrimonio, cada uno de vosotros 
volverá a su clan... Este quincuagésimo año será para vosotros un 
año jubilar... Si vendes o si compras algo a tu compatriota, que 
nadie perjudique a su hermano. Comprarás a tu compatriota 
conforme al número de años transcurridos desde el jubileo, y él te 
fijará el precio de venta conforme al número de años productivos. 
Lv., 25, 8-16.

Esta prescripción tiene por objeto restituir, en el año 
quincuagésimo, todas las tierras que hubieren sido compradas 
durante los cuarenta y nueve años precedentes. Tal medida, en el 
fondo, viene a convertir en contrato de arrendamiento cualquier 
contrato de compraventa. Con ello se intenta que los propietarios 
no pierdan nunca definitivamente su patrimonio, y la heredad 
familiar -de gran importancia para la legislación sacerdotal- podrá 
de este modo subsistir. Sin embargo, por encima de ese contexto 
económico y social, comienzan a aflorar ciertas ideas religiosas que 
tienen su interés para la futura evolución del año jubilar. Ante todo, 
la concepción de que la tierra pertenece a Dios: ésa es la razón de 
que no pueda ser vendida definitivamente. En segundo lugar, la 
idea del "rescate", subyacente a las prescripciones del jubileo, en 
virtud de la cual un bien de familia debe ser "rescatado", con 
privilegio de prioridad, por un pariente (el "goel") para que la 
heredad no se pierda. Por último, la idea de remisión o perdón no 
sólo de las deudas, sino también de los pecados, idea que aparece, 
aunque muy débilmente todavía, en el hecho de que el año jubilar 
comienza el décimo día del séptimo mes, es decir, el día de las 
Expiaciones; con lo cual se introduce cierta solidaridad entre el 
perdón de las deudas y el de los pecados.
Estas tres ideas son particularmente importantes, por más que 
apenas si se vislumbran en el texto del Levítico. No obstante, 
basándose en ellas, los profetas salvarán la institución jubilar de la 
decadencia que inevitablemente la amenazaba: la proyectaron 
hacia un futuro escatológico donde tales ideas alcanzarán una 
densidad más espiritual.
El Tercer Isaias tiene el mérito de esa proyección escatológica. 
Este profeta, en efecto, describe la edad mesiánica, la era de los 
últimos tiempos, como un año jubilar:

El Espíritu del Señor está sobre mí 
porque Yahvé me ha ungido.
Me ha enviado a llevar la buena nueva a los pobres, 
a sanar los corazones quebrantados;
a proclamar a los cautivos la amnistía 
y a los prisioneros la libertad;
a proclamar un año de "gracia" (rescate) de parte de Yahvé. Is., 
61, 1-3.

No se trata ya del toque de trompeta que proclame la 
inauguración del año jubilar: el propio profeta se encarga de 
anunciarlo. Es significativo que ese anuncio se llame "Buena 
Nueva" expresión que en nuestro lenguaje cristiano se traducirá por 
"Evangelio- como si lo esencial del evangelio fuera la proclamación 
del año de gracia del Señor. El contenido de este año de gracia 
viene a coincidir con el del año jubilar: amnistía para los prisioneros, 
libertad para los esclavos, rescate de los deudores. Es más, el 
perdón de las deudas pasa a ser también perdón de los pecados, y 
el Señor se presenta como el "goel" -"rescatador"- de los pecados 
en la época mesiánica:

Vendrá como redentor para Sión 
y para las gentes de Jacob que se convirtieron de sus pecados. 
Is., 59, 20.

Y ya ningún habitante dirá "estoy enfermo": el pueblo que allí 
habita será absuelto de sus culpas. Is., 33, 24.

Y el discurso con que el Señor inaugure su vida pública será 
precisamente un comentario al texto de Isaías donde se anuncia el 
año jubilar del espíritu. Cristo se limitará a parafrasearlo:

Hoy se cumple ante vosotros este pasaje de la Escritura. Lc., 4, 
21.

Cristo considera su ministerio como un auténtico año jubilar. Lo 
demostrará en diversas ocasiones al justificar su comportamiento 
mediante claras alusiones al texto del profeta Isaías (Mt., 11, 2-6; 
Lc., 1, 77; Ef., 1, 7). Y lo manifestará especialmente apelando a su 
poder de perdonar los pecados, cosa que escandalizará a los 
fariseos:

Y para que sepáis que el Hijo del Hombre tiene poder en la tierra 
de perdonar los pecados, álzate -dijo entonces al paralítico-, toma 
tu camilla y vete a tu casa. Mt., 9, 6.

El ministerio público de Cristo será, en efecto, una serie 
ininterrumpida de liberaciones, curaciones, remisiones de deudas y 
pecados. Y cuando vuelva al Padre, tendrá cuidado de situar su 
poder jubilar de perdonar los pecados en la liturgia del domingo, al 
confiar tal poder a los apóstoles en el momento de su primera 
aparición, mediante el don del Espíritu, que es en este caso el 
Espíritu mesiánico:

Recibid el Espíritu Santo:
A quienes perdonarais los pecados les serán perdonados. Jn 20, 
22-23.

Esto quiere decir que el año jubilar del espíritu -contenido de 
ahora en adelante en el domingo- ha comenzado también por un 
día de expiación: lo mismo que el antiguo año jubilar del Levítico:

El día en que el Señor ofreció su sangre "para remisión de los 
pecados".
Mt., 26, 28.

Por tanto, no hemos de buscar en el cristianismo ninguna 
supervivencia particular del año sabático o del año jubilar fuera del 
domingo: en este día se celebra la remisión de las deudas y se vive 
de antemano la era mesiánica, donde la libertad y el rescate se 
convierten en realidades de vida.

 
http://www.mercaba.org/LITURGIA/ano_sabatico_jubilar.htm
 

Reply  Message 28 of 114 on the subject 
From: BARILOCHENSE6999 Sent: 02/09/2012 17:00
 

It would be good to go over some basic information regarding the Chronology of the Bible, in the hopes of clarifying this issue.  Here is a simple four point statement describing some of these same issues in Biblical Chronology, showing how to explain the data given in Scripture regarding the dating of historical events:

1.  From the time of the division of the kingdom after the death of Solomon, the official scribes of the southern kingdom of Judah counted the regnal years of their kings from the month Tishri (September - October), while the scribes of the northern kingdom of Israel apparently reckoned the regnal years of their kings from the month Nisan (March - April). Proof that Tishri reckoning was employed in Judah may be found by comparing II Kings 22:3 with 23:23, where the discovery of the law by Hilkiah and the subsequent Passover in Nisan, which must have occurred several months later, are both dated in the 18th year of Josiah. Although no scriptural evidence is available for the time of the beginning of the regnal year in the northern kingdom of Israel, when a Nisan-to-Nisan regnal year is used for Israel together with a Tishri-to-Tishri year for Judah, the perplexing discrepancies disappear and a harmonious chronological pattern results.

2.  The scribes of Israel used the Egyptian nonaccession-year ("postdating") system in reckoning the reigns of their kings from the division of the kingdom down to 798 BC, and the Babylonian accession-year ("antedating") system from that year onward. According to the nonaccession-year system, that portion of a year which followed a king's accession to the throne and which preceded the official New Year (whether Tishri 1 or Nisan 1) was counted as his first official year. But according to the accession-year system, that initial period was called his accession year, and not until after the New Year did his first official year begin. Proof that Israel followed the nonaccession-year system during the 9th century B.C may be found in the fact that Jehu (according to Assyrian records) paid tribute to Shalmanezer III only 12 years after Ahab fought in the Battle of Qarqar, while the scribes of Israel attributed 14 years to the reigns of the two intervening kings, Ahaziah and Joram. On the other hand, the scribes of Judah must have employed the accession-year system for their kings, except during that dark period of their history when the influence of the northern kingdom, through Queen Athaliah, was predominate (848-796 BC); for only by means of this assumption is it possible to harmonize the synchronisms employed by the northern and southern scribes.

3.  When the scribes of one kingdom synchronized the reign of their king with the reign of the neighboring king, they employed their own system of reckoning for both kings instead of employing the foreign system for the foreign king.

4.  Many of the kings of Judah (and also Jehoash of Israel) associated their sons with them on their thrones during the final years of their reigns, thus necessitating the allowance of considerable overlapping or coregencies.46

Timeline of Evidences Showing Both a Spring and a Fall Calendar

Before we continue with this study, I feel it is important that we summarize and chart out the facts which demonstrate what type of calendar the Israelites used.  Yes, we know that according to Exodus 12:1-2 they used a spring-to-spring calendar.  And yes, the 1st month of the Hebrew calendar is still the month of Abib, in the spring.  However, the evidence of Scripture, history, and Biblical chronology show conclusively that they also employed a fall-to-fall calendar, in which they often started the count of the years from the 7th month, the month of Tishri.  Please review this and consider each of these points carefully.

Timeline Showing the Scriptural, Historical and Chronological Evidences

for the Use of Both a Spring and Fall Calendar by Israel

Supports Fall Start of Year Supports Spring Start of Year Supports Both Spring and Fall Start of Year

Scripture and/or Historical Reference

Before the Flood

ê

Time of Exodus

ê

During United Monarchy

ê

Time of Divided Kingdom

ê

After Babylonian Captivity

ê

The Post Temple Era

ê

Genesis 7:11 600th year, 2nd Month, 17th day This is the first place in Scripture in which a specific date is given.  Is this date based upon a Spring or a Fall calendar?  

Early Jewish Writings, Josephus, Antiquities of the Jews, Book I, Chapter 3, Section 3.

600th year, 2nd Month, 17th day (Genesis 7:11) This historical reference from Josephus clearly shows that the date given in Genesis 7:11 for the time of the flood is for a Tishri (fall) start of the New Year, in the 8th month of the Abib calendar (Marchesuan), which is also the 2nd month of a Tishri calendar.  "This calamity happened in the six hundredth year of Noah's government, [age,] in the second month,(14) called by the Macedonians Dius, but by the Hebrews Marchesuan: . . ." Marchesuan is also called Bul (or Cheshvan by modern Jews), roughly equivalent to late October or early November.  
Please see Frank Humphrey McGill, Ph.D., The Great Flood and Halloween. 1997. 2320 BCE, 600th year, 2nd Month, 17th day Based upon the research of Frank McGill, the flood took place about the same time as the ancient and current practice of "the Day of the Dead" (Halloween).  If this is true, then this connection also supports a Tishri calendar during the life of Noah, up to and including the year of the Flood.  
Canaanite Calendar   Exodus 13:4; 23:15; 34:18; Deuteronomy 16:1; 1 Kings 6:37; 1 Kings 8:2; 1 Kings 6:38

S. Langdon, Babylonian Menologies and the Semitic Calendars, p. 24.  Zellig Harris, A Grammer of the Phoenician Language, pp. 84, 87, and 98.

  At or Before the Time of the Exodus, Circa 1500 BCE

The Hebrew calendar was in close alignment with the ancient Canaanite calendar, which is a fall-to-fall calendar.  We know that the Hebrew civil calendar was essentially equivalent to the Canaanite calendar because both began in the fall and 3 of the 4 pre-exilic month names mentioned in the TaNaK are also found in Phoenician inscriptions to be Canaanite names of months.  Abib, 1st month (Exodus 13:4; 23:15; 34:18; Deuteronomy 16:1).  Zif, 2nd month (1 Kings 6:37). Ethanium, 7th month (1 Kings 8:2).  Bul, 8th month (1 Kings 6:38).

 
Exodus 12:1-2   First Year of Exodus, 1436 BCE

Yahweh commands that the counting of the months and years should begin in the month of the Exodus (Abib) which may be used to support the idea of a Nisan (spring) start of the New Year.  Abib is the Canaanite name, and Nisan is the Babylonian name for the month that is roughly equivalent to our March-April.

 
Please see Strong's Hebrew Concordance, reference H945 and H3999.   When Moses wrote the Torah, Circa 1400 BCE

Reference the use of mabul in Genesis 6-11, the word for "flood."

600th year, 2nd Month, 17th day

The Hebrew word for the 8th month of the Jewish religious calendar (the month Bul), means "rain," and a related word mabul means "flood," clearly connecting the flood of Noah with the 8th month of the Jewish religious calendar (which begins the year in Nisan) and the 2nd month of the Jewish civil calendar (which begins the year in Tishri).

 
Exodus 23:16, and 34:22   Soon After the Exodus

Ingathering is said to be at the end of the year, which indicates an agricultural calendar based upon the start and end of the year in the fall.

 
1 Kings 6:1; 37-38.  Please See The Mysterious Numbers of the Hebrew Kings, by Edwin Thiele, p. 28-29.   10th Century BCE, 480 to 487 Years After Exodus

The first temple is begun in the 2nd month of Solomon's Fourth Year, and is completed in the 8th month of his 11th year.  The text says it covers seven years. Chronology of the construction of the first temple indicates this can only involve a fall-to-fall calendar, since a Nisan calendar would require eight years to complete the temple, not seven.  1 Kings 6:38 plainly states that it took seven years to complete the temple (see chart above).

1001 Questions and Answers on Rosh Hashanah and Yom Kippur by Jeffrey M. Cohen

Albright, "The Gezer Calendar," BASOR, 92 (December, 1943), pp. 16-26.

  10th Century BCE A calendar from the tenth century BCE was found at Tel Gezer, which starts with the two months of olive harvest (September, October, November), a clear indication of the use of a fall calendar.  This is the famous Gezer calendar, the oldest known Hebrew calendar.47
Joel 2:23

The "later rain" is said to be in the "first month."  In Israel, the "later rain" actually comes in the spring, indicating that Joel is here referencing a calendar that starts in the spring (Abib).

Circa 8th to 7th century BCE.  Sometime Just Prior to the Captivity of Judah  
II Kings 22:3 and 23:21-23.  Please see The Mysterious Numbers of the Hebrew Kings, by Edwin Thiele, p. 29-30.

Josiah is said to be in his 18th year (2 Kings 22:3).  He orders the temple to be repaired, and the High Priest informs the servant of Josiah that he found the Torah scroll.  The scroll is read to the king and he realizes that his people have broken the Torah by offering sacrifices to baal, and other abominable things (verse 11). He orders idolatry to be taken away from Jerusalem and later in the other provinces (from Geba to Beersheba).  He also commands that the priests of baal should be destroyed, that this reform be carried out in nearby Samaria, and many other things that should be done.  In 2 Kings 23:21-22 the king orders the keeping of Passover, and in verse 23 it clearly states that this Passover was kept in the 18th year of Josiah.  The chronology of events described in chapters 22 and 23 indicates that all of those things could not possibly have taken place in only two weeks, but in fact several months would have been required.  Therefore, the 18th year of Josiah, king of Judah, could not have been calculated based upon a Nisan New Year, but instead by a Tishri New Year.

7th Century BCE.

The 18th year of Josiah, only a few years before the end of the Kingdom of Judah

 
Elephantine Island Papyri.  Siegfried H. Horn and Lynn H. Wood, "The Fifth-century Jewish Calendar at Elephantine," Journal of Near Eastern Studies, XIII (1954), p. 1-20. The Jews of Elephantine island clearly used the Tishri-to-Tishri fall calendar for establishing dates. It is among these double dated papyri documents (written in Aramaic) that we find that the reigns of the Persian kings were dated according to the Tishri fall-to-fall calendar, instead of a Nisan calendar (the calendar typically used by the Persians).  In the Kraeling papyrus number 6 it is dated as the month of Tammuz, in the fourth month of 420 BCE (July).  Kraeling papyrus number 7 is dated to Tishri (or October) of that same year, 420 BCE.  However, the regnal year of Darius II listed there changes from year three to year four between them.  The only way this could have happened is if the Jewish authors of these scrolls were using a Tishri (fall) calendar, instead of a Nisan (spring) calendar. 5th Century BCE  
Nehemiah 1:1 and 2:1

The 1st chapter of Nehemiah gives us a specific month and year—“Chisleu, in the twentieth year.” The 2nd chapter gives the month of “Nisan, in the twentieth year of Artaxerxes.” It is impossible for Nisan to still be in the 20th year of Artaxerxes if he is using spring-to-spring calculations. This proves that Nehemiah is using a fall-to-fall calendar.

The 20th year of Artaxerxes (444 BCE)  
The Book of Enoch, “The Book of the Courses of the Heavenly Luminaries,” ch. LXXII, v. 7-37, translated by R. H. Charles, Hollen Street Press, Ltd, Slough, Great Britain, 1991, pp. 97.

The Book of Enoch indicates from its reference to "portals" of the course of the sun, that the first month of the year comes in the Spring.  "7And in that fourth portal from
which the sun rises in the first month are twelve window-openings, from which proceed a flame when they are opened in their season. 8When the sun rises in the heaven, he comes forth through that fourth portal thirty mornings in succession, and sets accurately in the fourth
portal in the west of the heaven. 9And during this period the day becomes daily longer and the night nightly
 shorter to the thirtieth morning."

The 3rd Century BCE  
The Book of Jubilees, translated from Ethiopic by George H. Schodde, PH.D, first printed by E. J. Goodrich,
Oberlin, OH, 1888, pp. 21-22.

The Book of Jubilees says that the flood came in the spring and that they celebrated the feast of weeks in the 3rd month. "1And at the new moon of the third month he came out of the ark and built an altar on that hill. 2And he appeared on the earth, and he took a young goat and atoned by its blood for all the guilt of the earth, because every thing that had been on it was destroyed except those that were in the ark with Noah; . . . 14And He gave to Noah and his sons a sign that there should not again be a deluge over the earth; He placed His bow in the clouds as the sign of the eternal covenant that no water of the deluge should again come over the earth to destroy it all the days of the earth. 15On this account it is ordained and written on the tablets of heaven that the celebration of the festival of weeks should be in this month, once a year, for a renewed covenant in each year . . ." Please remember that the Book of Jubilees is a major document among the Qumran literature, as referenced below.

The 3rd Century BCE  
The Qumran Community, See J. T. Milik, Ten Years of Discovery in the Wilderness of Judaea (ut supra), p. 109.  

"in the Qumran literature also, "Rosh ha-Shanah" (New Year's Day) is a title for the feast on Tishri 1." (Calendar and chronology, Jewish and Christian, by Roger T. Beckwith, p. 83.)

2nd and 3rd Centuries BCE  
Early Jewish Writings, Philo of Alexandria, The Special Laws - II.  

Philo of Alexandria speaks of a two calendar system.  He clearly states that the autumn equinox could also be considered the start of the first month of the year.  According to his statement, the month of Abib (when Passover takes place) is actually the seventh month "according to the revolutions of the sun." In contrast, he states that the month associated with the autumn equinox is the first month according to the "solar orbits," but not according to the Law (that is, the command of Exodus 12).

Circa 50 CE
Early Jewish Writings, Josephus, Antiquities of the Jews, Book I, Chapter 3, Section 3.  

This historical reference from Josephus clearly shows that the date given in Genesis 7:11 for the time of the flood is for a Tishri (fall) start of the New Year, in the 8th month of the Abib calendar (Marchesuan), which is also the 2nd month of a Tishri calendar.  "This calamity happened in the six hundredth year of Noah's government, [age,] in the second month,(14) called by the Macedonians Dius, but by the Hebrews Marchesuan: . . . But Moses appointed that · Nisan, . . . should be the first month for their festivals,. . . so that this month began the year as to all the solemnities they observed to the honor of God. . ."  In addition to this, his further statement that Moses "preserved the original order of the months" proves that the "original order" (a fall-to-fall calendar) was still in use during his own day.

Circa 100 CE
The Mishnah, A New Translation. Edited by Jacob Neusner. Yale University Press: New Haven and London, 1988. ROSH HASHSHANAH 1.1, p. 299.  

"1:1 A. There are four new years:
B. (1) the first day of Nisan is the new year for kings and festivals;
C. (2) the first day of Elul is the new year for tithing cattle.
D. R. Eleasar and R. Simeon say, “It is on the first day of Tishre.”
E. (3) The first day of Tishre is the new year for the reckoning of years, for Sabbatical years, and for Jubilees,
F. for planting [trees] and for vegetables.
G. (4) The first day of Shebat is the New Year for trees..."

Circa 200 CE
The Jewish Vertual Library, Talmud, tractate Rosh Hashana, Chapter 1   

"R. Hisda says: The rule of the Mishna—that the year of the kings begins with Nissan—refers to the kings of Israel only, but for the kings of other nations it commences from Tishri."

Circa 200-500 CE

 

Fall Calendar is the Original Creation Calendar

While contemplating the enormous amount of evidence in support of a dual calendar system in Israel, let us consider a statement from another chronologist in regard to the issue of spring verses fall start of the Hebrew calendar.  Godfrey Faussett, author of Sacred Chronology, believed that the year originally started in the fall, and says this about the idea of originally starting the year from the spring:

It is worthy of notice too that even in one sacred institution the old order of the year was of necessity maintained; for if the Sabbatical year had commenced otherwise than in the Autumn, the understood relation between the seed not sown and the harvest not reaped, would have been destroyed. The year of Jubile too was proclaimed by the trumpet in the seventh month. However poetical imagination may point to the spring as the infancy of the World; if by spring is meant the vernal equinox, nature herself seems to repudiate an order of things which cuts off the seed time from the harvest. Even the winter solstice falls too late by many weeks for that actual spring, which is properly indicated by the earliest germs of annual vegetation.48                                             

Faussett makes several good points.  For instance, he talks about the natural order of the seasons.  How can we think of dividing the year between seed time and harvest, when the most natural division of the year would be at the time of the harvest?  Yahweh instituted a religious calendar that calculated the years starting in the spring, according to Exodus 12:1-2.  And yet this appears to be a special calendar given for a special purpose―as an object lesson concerning the celebration of the life cycle of man.  Other than this, logic and nature itself seem to mitigate against the idea of ending and starting the year after the time that the seed has already germinated (the spring equinox), for such a system breaks up the agricultural cycle.  The fact that Faussett refers to the "old order of the year," which is also in alignment with what Josephus says when he speaks of this "original order," lends credence to the idea that there is also an agricultural year which naturally starts in the fall.

Through the research of many chronologists, including Faussett, Horn and Thiele, ancient historical testimonies (including Josephus, Philo and the Elephantine Papyri), ancient Jewish Rabbis, and the Scriptures themselves, we can determine conclusively that even as far back as the days of Noah the beginning of the year was in the fall, and was not changed to the spring until the time of Moses—when Yahweh sought to change the focus of his children from the celebration of “death” to the celebration of “life.” In addition, a fall calendar was used in the days of Solomon, and in the days of Josiah (just before the Babylonian captivity).  And after the captivity it was used by the Elephantine Jews of 5th century BCE Egypt.  It was also used by Ezra and Nehemiah of that same period, as well as the Qumran community two centuries later.  Of course, through the Mishnah and the Talmud we learn that the Rabbis of the 2nd to the 5th century CE also followed a fall-to-fall calendar.  We cannot say that they only used a fall calendar during the time of the existence of the nation of Israel, for there is also evidence (both Scriptural and historical) for the use of a spring calendar during that time.  However, the idea that they only used a spring calendar or that the fall calendar was a later innovation, is proven to be false by the evidence presented in this study.  So, while some believe that the original calendar was a spring-to-spring calendar, the Scriptural and historical evidence conclusively supports the fact that the original calendar was a fall-to-fall calendar, that the spring calendar was introduced to Israel at the time of the Exodus, and that both calendars (the spring and the fall calendar) were in continuous use even up to and including the present day.  In Judaism today, Rosh Hashanah (meaning "the head of the year") is celebrated on Tishri 1 as the beginning of the Jewish civil year, and it would seem this practice can be documented going back at least 2200 years.49

Another chronologist, Roger Beckwith, in his book Calendar and Chronology, Jewish and Christian, points out that it is not just the opinion of the Rabbis that forms the basis of a fall new year, but historical documentation from a wide assortment of sources both prior to and contemporaneous with the days of Messiah:

The Jews had four new-year days, (M. Rosh ha-Shanah 1:1), but much the most important were Nisan 1, the new year for feasts, etc., and Tishri 1, the new year for sabbatical and jubilee years etc.  The former of these is the more prominent in the Old Testament, but the later is also found there, and has lately been the centre of a great deal of attention.  It was recognized at Qumran, as well as in mainstream Judaism: in the Qumran literature  also, "Rosh ha-Shanah" (New Year's Day) is a title for the feast on Tishri 1.   First century evidence for the Tishri New-year is provided by Philo . . . and Josephus . . . and in the rabbinic literature it is attested from the outset.50

It would seem that history and Scripture confirm the use of a Tishri (fall-to-fall) calendar in ancient history, all the way back to the times of Noah (c. 2400 BCE). Now in summary here are some Scripture questions which we should ponder:  Why does the 8th Hebrew month Bul mean "rain," and a closely related word mabul mean "flood," unless these are also connected with the flood of Noah (Genesis 7:11) in the 2nd month of a fall calendar?  Why would the author of the book of Kings say it took seven years for building the temple, yet it would take eight years based upon a Nisan calendar?  How could Josiah still be in his 18th year by the time of Passover using a Nisan calendar (which begins two weeks before Passover), when he was also in his 18th year several months earlier?  Why would Nehemiah and the Elephantine Jews (five centuries before the coming of Messiah) use a fall-to-fall calendar to date the reigns of Persian kings, when the Persians themselves would not typically do this?  Why would Genesis 7:11 give us a fall calendar date for the time of the flood using a fall-to-fall calendar?  Why would Josephus lend support to such a calendar (based on Genesis 7:11) in use prior to the exodus, calling it "the original order"? And finally, why would Moses command that the trumpet of the Jubilee should announce the year of Jubilee (Leviticus 25:8-10) in the month of Tishri, if the Jubilee year did not actually start at that time? Blowing a trumpet to announce something important (like the start of the year of Jubilee), and yet that Jubilee year would have started either six months in the past or six months into the future, does not really make much sense!  We could ask other questions as well, but this will be sufficient.  The only reasonable explanation to all of these questions is that the original calendar from Creation started in the fall and the Jews still continued to use this Tishri calendar for dating "foreign kings," for "the reckoning of years," and other matters, such as buying and selling and the Sabbatical and Jubilee years.  Since we have already clearly established that the Tishri calendar had to have been the original calendar in the time of Noah, it would also (naturally) have to be the calendar used to determine Sabbatical and Jubilee years―since those cycles have also been shown (through the Jubilee Code) to have existed from the time of Creation.

 

Reply  Message 29 of 114 on the subject 
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EL JUBILEO (LIBERACION DE LA ESCLAVITUD) TIENE CONNOTACION CON LA RESURRECCION DE CRISTO (NUMERO 8) EN EL CONTEXTO A SU APARICION POR PRIMERA VEZ A MARIA MAGDALENA

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Jubilee and the Sabbath Year

Not only is there a weekly Sabbath, there is an annual Sabbath every seven years, and every fifty years there is a Jubilee Sabbath. Let us take a look at the Jubilee and Sabbatical Years.

Land Sabbath Law Similar to the Weekly Sabbath

In Exodus 23:10-12, we are told that the purpose of the seventh year is so that the poor and the animals shall eat. This applies also to the vineyard and olive trees. The law has no limit to a specific time or a specific land. It is not limited to Palestine. The Land Sabbath Law would be in force along with the weekly Sabbath.

Fruit Trees Have Slightly

Different Statutes

Leviticus 19:23-25

shows that the first three year's fruit shall be considered "uncircumcised," and not eaten. The fruit of the fourth year is all holy to the Eternal. You may eat the fruit in the fifth year.

The

Land Must Keep a Sabbath

Leviticus 25:1-7

describes the Land Sabbath. Sowing is not permitted in the seventh year, neither is pruning of the vineyard. You cannot reap nor gather to store up that which grows of itself. Yet you can consume fresh anything that grows of itself for the Sabbath of the land shall be meat for you, your servants, the stranger and the beasts and cattle. It is a year of rest for the land (not for you).

If we observe the seventh year, God promises we will dwell in the land safely, and have plenty of food to eat, Leviticus 25:18-19. God promises a blessing in the sixth year, Leviticus 25:20-22.

Seventh Year Also Called

"Year of Release"

In Deuteronomy 15:1-18, the seventh year is called the LORD'S release, and all debts are to be forgiven. The reason for this law is to relieve the poor.

Exodus 21:1-6

describes how Hebrew servants were to be released in the seventh year, unless they voluntarily desired to be lifelong servants.

Deuteronomy 31:9-13

says that the Law is to be read at the end of the seventh year, at the Feast of Tabernacles. This would ensure that former debtors and servants were properly taught God's Law so they might not have to become poor again.

The Fiftieth Year is the Jubilee

Leviticus 25:8-55

describes the fiftieth, or Jubilee, year. "Jubilee" means "liberty." God owns the land, and in the Jubilee, He wants the return of every man to his possession. The land must be redeemed. Men must be returned to their land, their family. Beginning on the Day of Atonement with the sound of a trumpet, the Jubilee is a "holy" year, verse 12. Leviticus 27:14-34 describes the redemption of gifts and tithes, which are calculated based on the number of years to Jubilee.

Numbers 36:1-9

says that the purpose of Jubilee is to keep the inheritances separate, preventing dispossession.

Ezekiel 46:16-18

states that even the prince of Israel is not to dispossess people of their inheritance. Gifts from the prince shall revert back to the family of the prince at the year of liberty.

Why Did Israel Go Into Captivity?

Leviticus 26:23-24, 32-35, 43

tell us plainly that one of the main reasons Israel went into captivity was for not letting the land rest.

Jeremiah 34:8-17

informs us that because Israel reneged and did not free their Hebrew servants, God would proclaim "liberty" unto these cruel taskmasters to the sword, pestilence, famine and captivity.

II Chronicles 36:14-21

describes how Judah mocked God's prophets and so were carried away captive to Babylon, until the land had enjoyed her Sabbaths. Israel rested seventy years before the Jews returned from captivity.

The Ministry of Jesus Christ

and Jubilee

Isaiah 61:1-11

compares the Millennium with the Sabbatical or Jubilee years. See also Isaiah 58:6. In Luke 4:16-21, the Savior began His ministry by preaching a "Jubilee" message. Although some have erroneously said that this sermon was on Pentecost as claimed by proponents of the "Sabbaton Theory," the Jubilee message, and not a Pentecost message, was clearly given. Since Jubilee began on the Day of Atonement, it is most likely the Sabbath on which this message was given, was Atonement, and not Pentecost. True liberty can only be had by accepting our Savior as Master and Lord. Since it is likely that Jesus gave this sermon in A.D. 27 some have concluded thereby that A.D. 27 was a Jubilee year.

A Sign of Modern Israel

Cast in the Liberty Bell in Philadelphia is a part of the Jubilee call: " . . . Proclaim liberty throughout all the land unto all the inhabitants thereof." On July 8th, 1776, the bell rang out summoning the people to hear the reading of the Declaration of Independence. Our nation did not obey the Law of Jubilee, and about fifty years after the War of Independence, the bell cracked and has not been rung since! Periodic depressions have occurred about every fifty years -- from The Digest of Divine Law, pages 109-110.

Josephus Mentions Sabbatical Year and Jubilee

In Josephus' book, Antiquities of the Jews, 3:12:3, he describes Biblical laws relative to the Sabbatical year and Jubilee. Antiochus besieged Judas Maccabeus and the Temple during a Sabbatical year, 12:9:5. During the war between Ptolomy and Hyercanus, it was a sabbatical year, 13:8:1. Taxes were not paid to Caesar during the seventh year, 14:10:6. In 15:1:2, Josephus says when Herod the Great plundered the wealthy and even robbed the dead for silver and gold to give to Anthony, that it was a Sabbatical year. In the thirteenth year of Herod the Great, there was a great famine and pestilence (15:9:1). In Whiston's footnotes to Josephus, he says this famine was worse than the famine of the days of Ahab, and even worse than the days of Jacob, and that this was a Sabbatical or Jubilee year.

Meaning of Sabbatical and Jubilee Year

The significance of the Sabbatical and Jubilee year is not limited to the rest of the land and rejuvenation of the soil. It is to remind us, as does the weekly Sabbath, that the Eternal is the Creator. Just as it took faith for Israelites not to farm on the Sabbatical and Jubilee years, so today it takes faith to trust Him for sustenance. Man is not the sole owner of the soil, and he does not hold property in perpetuity but only under the Almighty's trust, Leviticus 25:23. We own nothing by inherent right, for like the children of Israel, we were slaves in spiritual "Egypt," Deuteronomy 15:15. Out of gratitude to the Eternal for our liberation, we must extend liberty to our debtors and servants.

The word translated "release" in Deuteronomy 15:1 can also mean "dropping." The seventh year is a year of dropping, or cancellation, of debts. What better time than the seventh year to settle old scores with people, to "bury the hatchet." We were on spiritual death row, waiting for execution in the lake of fire. Then, the Almighty in His great mercy, called us and forgave us. Through His Son the Messiah, all charges were dropped against us. This should be a cause for rejoicing.

If our nation observed the Sabbatical and Jubilee years, it would be tremendously blessed, instead of cursed like it is now. There would be no crushing debt nor an imbalance of the very rich and the very poor. Land values would be relatively stable, and inflation and depressions would not occur. The Law of God would be taught in detail every seventh year, which would result in good government and prosperity. But we will have to wait for the millennium for the good results of national obedience to the Almighty's laws.

When

Is the Jubilee Year?

According to William Whiston's footnotes to Josephus, 24 B.C. was a Sabbatical year, and 23 B.C. was a Jubilee year. This would mean that A.D. 27 was a Sabbatical year, and A.D. 28 was a Jubilee year. If this is true, then 1977 was a Sabbatical year and 1978 a Jubilee year. Sabbatical years would occur in 1985, 1992, 1999, 2006, 2013, 2020 and 2027, with the next Jubilee in 2028.

The Jews today are in confusion as to Sabbatical years and Jubilee years. True fifty-year Jubilee years were only counted during Temple times. Some Jews believe that every 15th and 65th years of the world era are Jubilee years. Thus, 1955 and 2005 would be Jubilee years. And 1976 and 1983 would have been Sabbatical years. The year A.D. 1979 equals 5739 A.M. (anno mundi, year of the world, Jewish year computation) or 3,760 years difference. However, Sabbatical years are counted from 3829 A.M. on, the year of the destruction of the Second Temple which was a Sabbatical year (A.D. 69). Whiston's schedule would have A.D. 70 as a Sabbatical year. This means that the Jewish shemittah is every seventh year, without a separate 50th year. The year 1980 would be a seventh year (5740 divides evenly by 7).

Why are the Jews confused?

Because they did not obey God. They admit that when the First Temple stood, full fifty-year cycles were used. The next year after the Jubilee was the first year of the next fifty-year cycle of seven seven-year cycles. Because the tribes of Reuben, Gad, and half of Manasseh were exiled, tradition says, the Jubilee was no longer in effect, because it was for " . . . all the inhabitants thereof," Leviticus 25:10. The Jubilees were not properly calculated, and a 49-year cycle was instituted where the "Jubilee" year was also the beginning year of the next seven year cycle. Jubilee is counted by the Jews exactly as they count Pentecost. Hence, Jews observe Sivan 6 as Pentecost (see Encyclopedia Judaica, article "Sabbatical Year and Jubilee," pages 579-580).

Around 153-105 B.C., an apocryphal book, the Book of Jubilees, was written. It divides the history of the world into "Jubilees" of 49-year periods, seven weeks of years. The biblical idea of the Jubilee year, the 50th year following the seven weeks of years (Leviticus 25:8-12) is ignored. Thus, the Jews accepted this erroneous idea and are confused as to the true Jubilee. As the Interpreter's Dictionary of the Bible (Abingdon Press, Nashville, 1962), article "Jubilee, Year of," admits, the so-called Book of Jubilees completely disregards the original and true Jubilee Year:

. . . in the official count of Sabbatical Years in the Maccabean and post-Maccabean periods the Jubilee Year was omitted entirely and the Sabbatical Years followed each other in uninterrupted succession every seven years. Moreover, certain later, rabbinic authorities likewise reckoned a Jubilee period as of only forty-nine years, although a majority adhered, quite naturally, to the biblical reckoning of the period as of fifty years.

Jews began to believe that the Law of Jubilee did not apply to them, because the land of Israel was not fully occupied by them. Today, Rabbis have relaxed the Sabbatical year because of "economic hardship." Land is "sold" to Moslems, and leased back. It is observed only ceremonially, not in reality, in order to perpetuate the memory of the Sabbatical year.

Yet Jews believe the Son of David will come on the last Jubilee. "The precept of the Jubilee is often regarded as one of the basic precepts of the Torah! There are seven basic precepts: offerings, tithes, shemittot, Jubilees, circumcision, honor of father and mother, and study of the Torah (Judaica, page 582)."

An article written by an unknown Radio Church of God author in the 1950's agrees with the Jewish concept, that Jubilee years cannot be kept, because upon the Jews' return from captivity, there was no divinely appointed inheritance. Jews were living on land of other tribes which never returned from captivity. The article states that Jeremiah 34:1, 8-16, shows that October 586 B.C. to October 585 was a Sabbatical year. The author states that the seven-year cycles were observed after the return, with no intervening 50th Jubilee year. The year A.D. 69 was said to be a seventh year. And 1952, 1959, 1966, 1973, 1980, 1987, 1994 and 2001 were thought to be Sabbatical years. You can examine various sources, and see that there are different ideas of when the Sabbatical and Jubilee years occur.

The third tithe year depends upon the seven year cycle, Deuteronomy 14:28-29. The Church's administration, or more properly, adaptation, of the third tithe law is pragmatic, not Biblical. They said that since we cannot determine when the Biblical Sabbatical year occurs, then each member was to figure his seven-year cycles from the Feast of Tabernacles (or Feast of Unleavened Bread) nearest his baptism. The third and sixth years in each seven-year cycle would be third tithe years. I was baptized in March of 1969, and figure my seven-year cycles from the Feast of Tabernacles of 1968. For me, then, the years (beginning at the Feast of Tabernacles) of 1974, 1981, 1988, 1995, and 2002 would be Sabbatical years. A person baptized at some other time would have a different seven-year cycle.

In the early 1970s, the Worldwide Church of God excused most people from paying third tithe, saying that their taxes paid for government welfare programs which are intended to alleviate the poor. Likewise, in 1973, the Worldwide Church of God issued a policy on Land Sabbath, stating that it is only a principle. Their new teaching is that the Land Sabbath is not a binding law for which the transgression is sin. Thus, they acceded to the Jewish idea of watering down the Land Sabbath. Jewish Rabbis have abrogated the land rest law. Worldwide Church leaders have loosed members from obeying this law.

When

is the Jubilee year? When is the Sabbatical year? The issue is of major importance. Israel went into captivity for not obeying this law. This is a major area Herbert W. Armstrong never understood. Neither do we understand when we are to begin the Jubilee count. If God will send modern Israel into captivity for the same reason as ancient Israel, knowledge must be increased, and Israel must be warned, Amos 3:7, Daniel 12:4, John 7:17. We look forward to the time when we will understand, and witness the fulfillment, of the Land Sabbath and Jubilee year.

Originally published as Study No. 40.

Additional Articles

:

Why the Sabbath is Important, Part 1
When Does Your Sabbath Begin?
Keeping the Sabbath in a Non-Sabbath World
The Sabbath and Ecology
How to Keep the Sabbath Holy
The Sabbath and Service
The Truth About Sabbath and Sunday
The Good News of the Sabbath
Sabbath Facts
The Sabbath: A Divisive Issue?
A History of the Saturday Resurrection Doctrine Among Sabbath-Keepers
Chronology of the Crucifixion and Resurrection According to Ancient Texts
A Look at The Pope�s Pastoral Letter, "Dies Domini"
Review: The Sabbath Under Crossfire
Sabbath Quiz

Main Holy Day Menu

 

This material distributed on the Web by the Giving & Sharing site at: http://www.giveshare.org

 

 

 

 

 

 

Written by:

Richard C. Nickels
Giving & Sharing
PO Box 100
Neck City, MO 64849
United States of America

Reply  Message 35 of 114 on the subject 
From: BARILOCHENSE6999 Sent: 26/09/2012 21:46
 
Mateo
23:1 Entonces habló Jesús a la gente y a sus discípulos, diciendo: (CAPITULO 23 ES UN NEXO CON LOS 2300 DIAS, JUBILEO, PENTECOSTES EN EL CONTEXTO A DANIEL 8 Y 9)

23:2 En la cátedra de Moisés se sientan los escribas y los fariseos.
23:3 Así que, todo lo que os digan que guardéis, guardadlo y hacedlo; mas no hagáis conforme a sus obras, porque dicen, y no hacen.
23:4 Porque atan cargas pesadas y difíciles de llevar, y las ponen sobre los hombros de los hombres; pero ellos ni con un dedo quieren moverlas. (Una referencia al shabbat/jubileo/Pentecostes. El dedo es una referencia al DEDO DE DIOS/TABLAS DE LA LEY DE LOS 10 MANDAMIENTOS)

23:5 Antes, hacen todas sus obras para ser vistos por los hombres. Pues ensanchan sus filacterias, y extienden los flecos de sus mantos;
23:6 y aman los primeros asientos en las cenas, y las primeras sillas en las sinagogas,
23:7 y las salutaciones en las plazas, y que los hombres los llamen: Rabí, Rabí.
23:8 Pero vosotros no queráis que os llamen Rabí; porque uno es vuestro Maestro, el Cristo, y todos vosotros sois hermanos.
MASTER/MAESTRO/MOTHER-SON/MOTHER-STAR/MASON- 
23:9 Y no llaméis padre vuestro a nadie en la tierra; porque uno es vuestro Padre, el que está en los cielos.
23:10 Ni seáis llamados maestros; porque uno es vuestro Maestro, el Cristo.
MASTER/MAESTRO/MOTHER-SON/MOTHER-STAR/MASON-
23:11 El que es el mayor de vosotros, sea vuestro siervo. (Una clara referencia espiritual al SALMO 119 (ALFA Y EL OMEGA, EL PRINCIPIO Y EL FIN), APOCALIPSIS 1:8 Y 22:13))
¿RESURRECCION DE CRISTO AL TERCER DIA ES SIMBOLO DEL
23:12 Porque el que se enaltece será humillado, y el que se humilla será enaltecido.
23:13 Mas ¡ay de vosotros, escribas y fariseos, hipócritas! porque cerráis el reino de los cielos delante de los hombres; pues ni entráis vosotros, ni dejáis entrar a los que están entrando.
23:14 ¡Ay de vosotros, escribas y fariseos, hipócritas! porque devoráis las casas de las viudas, y como pretexto hacéis largas oraciones; por esto recibiréis mayor condenación. (Una OBVIA REFERENCIA A LA CONSPIRACION CONTRA LA VIUDA/MARIA MAGDALENA en un obvio nexo con el SALMO 119)

23:15 ¡Ay de vosotros, escribas y fariseos, hipócritas! porque recorréis mar y tierra para hacer un prosélito, y una vez hecho, le hacéis dos veces más hijo del infierno que vosotros. (Una referencia al TERCER DIA DE LA CREACION/TERCER DIA DE RESURRECCION ADONDE JUSTAMENTE CRISTO SE LE APARECIO POR PRIMERA VEZ A NUESTRA MADRE MARIA MAGDALENA. ESTA TODO CODIFICADO PARA GLORIA DE YHWH)
¿RESURRECCION DE CRISTO AL TERCER DIA ES SIMBOLO DEL
23:16 ¡Ay de vosotros, guías ciegos! que decís: Si alguno jura por el templo, no es nada; pero si alguno jura por el oro del templo, es deudor.
23:17 ¡Insensatos y ciegos! porque ¿cuál es mayor, el oro, o el templo que santifica al oro? (EL ORO ES EL GRIAL)

Reply  Message 36 of 114 on the subject 
From: BARILOCHENSE6999 Sent: 12/10/2012 16:49
 
Jubilee Prophetic of Redemption and Judgment

Does the year of Jubilee, the 50th year have prophetic implications for the 20th and 21st centuries?

In the year of Jubilee, biblical law required the land of Israel to lay idle, people who had become slaves were set free, and anyone who had lost their land due to economic conditions or had sold the land for any reason received their land back. Due to these requirements, the year of Jubilee represents redemption.

However, centuries after Moses lived, the year of Jubilee also came to be identified with judgment. Since Israel did not observe the years of Sabbath rest required by the law, and because the nation had drifted into idolatry, divine judgment came by way of Babylonian invasion in 588 to 586 B.C. After Jerusalem's destruction, the promised land laid desolate and observed the years of Sabbath rest during Israel's captivity in Babylon, divine justice being served. Jerusalem's destruction in 586 B.C. was a fulfilled prophecy of the prophet Moses.

"If you reject my decrees and abhor my laws and fail to carry out all my commands and so violate my covenant, then . . . . I will scatter you among the nations and will draw out my sword and pursue you. Your land will be laid waste, and your cities will lie in ruins. Then the land will enjoy its Sabbath years all the time that it lies desolate and you are in the country of your enemies." (Lev 26:15, 33-34).

Therefore, the year of Jubilee is prophetic of both redemption and judgment. To this end, it would be ideal to know when the year of Jubilee occurs in the 20th and 21st centuries for modern Israel.

RETURN TO TOP
 

Cycles of Seven in the Bible

When Moses received the Levitical law, God gave the commandment to rest on the seventh day, the Sabbath. Moses also applied the cycles of seven to weeks and years. A cycle of seven weeks points to the 50th day, called Pentecost. And a cycle of seven sets of seven years points to the 50th year, the year of Jubilee. The year of Jubilee is based on letting the land rest every seventh year as follows:

"For six years sow your fields, and for six years prune your vineyards and gather their crops. But in the seventh year the land is to have a Sabbath of rest, a Sabbath to the Lord." (Lev. 25:3-4).

By adding together seven cycles of seven years, we count a total of 49 years. Therefore, the year of Jubilee is the 50th year as noted by the following verses.

"You are also to count off seven Sabbaths of years for yourself, seven times seven years, so that you have the time of the seven Sabbaths of years, namely, forty-nine years. You shall then sound a ram's horn abroad on the tenth day of the seventh month; on the Day of Atonement [Yom Kippur] you shall sound a horn all through your land. You shall thus consecrate the fiftieth year and proclaim a release through the land to all its inhabitants. It shall be a jubilee for you, and each of you shall return to his own property, and each of you shall return to his family." (Lev. 25:8-10).

These verses show how the 50th year was a time of redemption. Since the year of Jubilee is so important, how do we count the seven year cycles and isolate the year of Jubilee?

Counting for the year of Jubilee requires us to find the starting year and add 49 years. The 50th year becomes the year of Jubilee, which starts on New Years Day and is declared through trumpet blasts ten days later on Yom Kippur, and then continues for a full year.

RETURN TO TOP
 

Timing the Year of Jubilee

When Moses led Israel out of Egypt, he told the people that counting for the year of Jubilee would begin when they entered the promised land.

"When you enter the land I am going to give you, the land itself must observe a Sabbath to the Lord." (Lev. 25:2).

Israel entered the promised land under Joshua's leadership and began counting the year of Jubilee at that time. Centuries later, the people had drifted into idolatry and Moses' prophecies of devastation loomed over the land. The prophetic fasts came into being with Jerusalem's destruction, and counting for the year of Jubilee ceased as foretold by Moses.

"Then the land will enjoy its Sabbath years all the time that it lies desolate and you are in the country of your enemies." (Lev 26:34).

In this verse, each year counted as a Sabbath rest for the land. Since each year counted as a year of rest, the counting for the seven year cycles and for the year of Jubilee had ended. In addition, these Scriptures also teach that counting for the year of Jubilee applies only when Israel resides in the promised land.

Since counting for the year of Jubilee ended at Jerusalem's destruction in 586 BC, when did the counting begin again?

Daniel's time-oriented prophecy of the seventy weeks shows that counting for the year of Jubilee started again with a legal decree to restore Jerusalem. In fact, Daniel's prophecy is based on cycles of seven years and ties directly to Moses' prophecies.

RETURN TO TOP
 

Cycles of Seven in Daniel's 70 Weeks Prophecy

At the time of Jerusalem's destruction in 586 BC, Jeremiah foretold that Jerusalem would lie desolate for seventy years. "When SEVENTY YEARS are completed for Babylon, I will come to you and fulfill my gracious promise to bring you back to this place" (Jer. 29:10).

Daniel knew about Jeremiah's prophecy of seventy years desolation and prayed that Jerusalem's penalty would end as noted by Daniel's prayer.

"I, Daniel, understood from the Scriptures, according to the word of the Lord given to Jeremiah the prophet, that the desolation of Jerusalem would last SEVENTY YEARS" (Dan. 9:2).

Keeping Jeremiah's seventy year prophecy in mind, let's return to Moses who also foretold of a sevenfold punishment at the time of Israel's judgment. "I will punish you for your sins seven times over" (Lev. 26:28).

When Daniel was praying about Jerusalem's seventy year desolation, the archangel Gabriel appeared to him and multiplied the seventy year prophecy seven times. Gabriel told Daniel:

"SEVENTY SEVENS’ are decreed for your people [Jewish People] and your holy city [Jerusalem]." (Dan. 9:24).

So Moses' sevenfold judgment was applied to Jeremiah's prophecy about Jerusalem's seventy year desolation. By examining Daniel's time-oriented prophecy, we see how a new year of Jubilee was conceived in Scripture through the prophet Daniel. Gabriel gave Daniel the prophecy in three segments (7, 62, & 1).

"From the issuing of the decree to restore and rebuild Jerusalem... there will be SEVEN sevens,’ and SIXTY-TWO sevens.’ . . . . He will confirm a covenant with many for ONE seven,’" (Dan. 9:25, 27).

The first segment of SEVEN 'sevens' pointed to a new year of Jubilee. I have mapped Daniel's time-oriented prophecy with the start of a new year of Jubilee as follows:
 

"YEAR OF JUBILEE" IN DANIEL'S SEVENTY WEEKS

Daniel shows that the counting for the year of Jubilee started again with the decree to restore and rebuild Jerusalem. This decree came from Persia along with the legal and financial blessings of the Medeo-Persian Empire and matched Moses' requirements for entering the land. "When you enter the land I am going to give you, the land itself must observe a Sabbath to the Lord" (Lev. 25:2).

So Israel legally returned to the promised land in 445 BC and lived there until AD 135 when Rome completely devastated the land again. Why was Israel judged and dispersed throughout the world for a second time?

Israel's first dispersion came about due to the rejection of divine decrees given to Moses along with the nation's regression into idolatry. Israel's second dispersion resulted from rejecting its Messiah, Jesus. Daniel also foretold of the Messiah's rejection in AD 32, then of Israel's judgment through Jerusalem's destruction in AD 70.

"The Anointed One [Messiah] will be cut off and will have nothing. The people of the ruler who will come will destroy the city [Jerusalem] and the sanctuary [temple]." (Dan. 9:26).

When Israel rejected her Messiah, counting for the year of Jubilee ended again at the destruction of Jerusalem in AD 70. Instead of the seventy years of desolation foretold by Jeremiah for the first dispersion, Gentiles nations trampled on Jerusalem for 1,897 years until June 7, 1967. Jesus foretold of Gentile control of Jerusalem and emphasized that Jewish conquest of Jerusalem would mark the final generation for the end times (See Luke 21:7,20-24, 29-33).

RETURN TO TOP
 

Modern Israel's Year of Jubilee

Since counting for the year of Jubilee ended when Rome destroyed Jerusalem in AD 70, when did the count for the year of Jubilee begin again?

We have already noted that counting for the year of Jubilee applies only when Israel resides in the promised land. Jewish migration back to the promised land began in the late 19th century. The return home led to Israel's Declaration of Independence on May 14, 1948. Modern Israel's legal declaration parallels the requirement for a legal decree to rebuild Jerusalem in 445 BC. By counting forward 49 years from 1948, we come to the fall of 1997. Modern Israel's year of Jubilee, based on Levitical law, charts out as follows:


Reply  Message 37 of 114 on the subject 
From: BARILOCHENSE6999 Sent: 12/10/2012 16:51

Reply  Message 38 of 114 on the subject 
From: BARILOCHENSE6999 Sent: 23/10/2012 02:18
 

Liberty Bell

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Liberty Bell
Independence Bell, Old State House Bell
Tower Bell
Country United States
State Pennsylvania
 
City Philadelphia
 
Location Liberty Bell Center
 - elevation 30 ft (9 m)
 - coordinates 39°56′58.15″N 75°9′1.06″W / 39.9494861°N 75.1502944°W / 39.9494861; -75.1502944
 
Circumference 12 ft (3.7 m)
Weight 2,080 lb (900 kg)
 
Caster Whitechapel Bell Foundry
Materials Copper, Tin
 
Cast 1752 (Recast 1753 by Pass and Stow)
Owner City of Philadelphia
 
Location of the Liberty Bell within Pennsylvania
Website: nps.gov/inde/liberty-bell-center.htm
Liberty Bell Center
 

The Liberty Bell is an iconic symbol of American independence, located in Philadelphia, Pennsylvania. Formerly placed in the steeple of the Pennsylvania State House (now renamed Independence Hall), the bell was commissioned from the London firm of Lester and Pack (today the Whitechapel Bell Foundry) in 1752, and was cast with the lettering (part of Leviticus 25:10) "Proclaim LIBERTY throughout all the land unto all the inhabitants thereof." It originally cracked when first rung after arrival in Philadelphia, and was twice recast by local workmen John Pass and John Stow, whose last names appear on the bell. In its early years, the Liberty Bell was used to summon lawmakers to legislative sessions and to alert citizens to public meetings and proclamations.

No announcement was made of the Second Continental Congress's vote for independence, and thus the bell could not have rung on July 4, 1776, at least not for any reason related to that vote. Bells were rung to mark the reading of the Declaration of Independence on July 8, 1776, and while there is no contemporary account of the Liberty Bell ringing, most historians believe it was one of the bells rung. After American independence was secured, it fell into relative obscurity for some years. In the 1830s, the bell was adopted as a symbol by abolitionist societies, who dubbed it the "Liberty Bell". It acquired its distinctive large crack sometime in the early 19th century—a widespread story claims it cracked while ringing after the death of Chief Justice John Marshall in 1835.

The bell became widely famous after an 1847 short story claimed that an aged bell-ringer rang it on July 4, 1776, upon hearing of the Second Continental Congress's vote for independence. While the bell could not have been rung on that Fourth of July, as no announcement of the Declaration was made that day, the tale was widely accepted as fact, even by some historians. Beginning in 1885, the City of Philadelphia, which owns the bell, allowed it to go to various expositions and patriotic gatherings. The bell attracted huge crowds wherever it went, additional cracking occurred and pieces were chipped away by souvenir hunters. The last such journey occurred in 1915, after which the city refused further requests.

After World War II, the city allowed the National Park Service to take custody of the bell, while retaining ownership. The bell was used as a symbol of freedom during the Cold War and was a popular site for protests in the 1960s. It was moved from its longtime home in Independence Hall to a nearby glass pavilion on Independence Mall in 1976, and then to the larger Liberty Bell Center adjacent to the pavilion in 2003. The bell has been featured on coins and stamps, and its name and image have been widely used by corporations.


Reply  Message 39 of 114 on the subject 
From: BARILOCHENSE6999 Sent: 08/11/2012 16:08
LA BIBLIA NO ESPECIFICA EN FORMA EXPLICITA SI CRISTO FUE CASADO O SOLTERO-EL MENSAJE ES ESOTERICO
Juan
Capítulo 12de La Biblia



  1. Y Jesús, seis días antes de la Pascua, vino á Bethania, donde estaba Lázaro, que había sido muerto, al cual había resucitado de los muertos.
  2. E hiciéronle allí una cena y Marta servía, y Lázaro era uno de los que estaban sentados á la mesa juntamente con él.
  3. Entonces María tomó una libra de ungüento de nardo líquido de mucho precio, y ungió los pies de Jesús, y limpió sus pies con sus cabellos: y la casa se llenó del olor del ungüento. (El nardo tiene fuerte CONTEXTO DE PAREJA HOMBRE-MUJER. Comparar con CANTAR DE LOS CANTARES)
  4. Y dijo uno de sus discípulos, Judas Iscariote, hijo de Simón, el que le había de entregar:
  5. ¿Por qué no se ha vendido este ungüento por trescientos dineros, y se dió á los pobres?
  6. Mas dijo esto, no por el cuidado que él tenía de los pobres: sino porque era ladrón, y tenía la bolsa, y traía lo que se echaba en ella.
  7. Entonces Jesús dijo: Déjala; para el día de mi sepultura ha guardado esto; (Observen que el rito de Maria con Jesucristo esta en un CONTEXTO SABATICO E INCLUSO CON EL INGRESO DE NUESTRO SEÑOR JESUCRISTO A JERUSALEM. Recordemos que JERUSALEM ES LA NOVIA DEL CORDERO)
  8. Porque á los pobres siempre los tenéis con vosotros, mas á mí no siempre me tenéis.
  9. Entonces mucha gente de los Judíos entendió que él estaba allí; y vinieron no solamente por causa de Jesús, mas también por ver á Lázaro, al cual había resucitado de los muertos. (La resurreccion de Lazaro fue en un septimo dia como ya se demostro en este panel)
  10. Consultaron asimismo los príncipes de los sacerdotes, de matar también á Lázaro;
  11. Porque muchos de los Judíos iban y creían en Jesús por causa de él.
  12. El siguiente día, mucha gente que había venido á la fiesta, como oyeron que Jesús venía á Jerusalem, (Jerusalem, la ciudad. El cuarto mandamiento es el unico en que aparece el termino ciudad como fue demostrado en este panel. E incluso en apocalipsis 21 en un contexto sabatico se relaciona a la NUEVA JERUSALEM)
  13. Tomaron ramos de palmas, y salieron á recibirle, y clamaban: ¡Hosanna, Bendito el que viene en el nombre del Señor, el Rey de Israel! (Expresion relacionada con EL septimo DIA DE LA FIESTA DE LOS TABERNACULOS EL 21 DE TISHRI, osea OSHANAH RABAH. COMPARAR CON APOCALIPSIS 21 Y SALMOS 118)
  14. Y halló Jesús un asnillo, y se sentó sobre él, como está escrito: (El asno tiene relacion con el sabado. El 10 de nissan, la fecha en que Cristo ingreso a Jerusalem tiene fuerte nexo con el shabbat)
  15. No temas, hija de Sión: he aquí tu Rey viene, sentado sobre un pollino de asna. (Aqui con la expresion "hija de Sion" se confirma NEXO CON MARIA MAGDALENA QUE SIGNIFICA TORRE. VER MIQUEAS 4:8)
  16. Estas cosas no las entendieron sus discípulos de primero: empero cuando Jesús fué glorificado, entonces se acordaron de que estas cosas estaban escritas de él, y que le hicieron estas cosas. (La gloria esta relacionada con el shabbat. Ver Exodo 24 e incluso en las BODAS DE CANA en un septimo dia)
  17. Y la gente que estaba con él, daba testimonio de cuando llamó á Lázaro del sepulcro, y le resucitó de los muertos.
  18. Por lo cual también había venido la gente á recibirle, porque había oído que él había hecho esta señal;
  19. Mas los Fariseos dijeron entre sí: ¿Veis que nada aprovecháis? he aquí, el mundo se va tras de él.
  20. Y había ciertos Griegos de los que habían subido á adorar en la fiesta:
  21. Estos pues, se llegaron á Felipe, que era de Bethsaida de Galilea, y rogáronle, diciendo: Señor, querríamos ver á Jesús.
  22. Vino Felipe, y díjolo á Andrés: Andrés entonces, y Felipe, lo dicen á Jesús.
  23. Entonces Jesús les respondió, diciendo: La hora viene en que el Hijo del hombre ha de ser glorificado.
  24. De cierto, de cierto os digo, que si el grano de trigo no cae en la tierra y muere, él solo queda; mas si muriere, mucho fruto lleva.
  25. El que ama su vida, la perderá; y el que aborrece su vida en este mundo, para vida eterna la guardará.
  26. Si alguno me sirve, sígame: y donde yo estuviere, allí también estará mi servidor. Si alguno me sirviere, mi Padre le honrará.
  27. Ahora está turbada mi alma; ¿y qué diré? Padre, sálvame de esta hora. Mas por esto he venido en esta hora.
  28. Padre, glorifica tu nombre. Entonces vino una voz del cielo: Y lo he glorificado, y lo glorificaré otra vez.
  29. Y la gente que estaba presente, y había oído, decía que había sido trueno. Otros decían: Angel le ha hablado.
  30. Respondió Jesús, y dijo: No ha venido esta voz por mi causa, mas por causa de vosotros.
  31. Ahora es el juicio de este mundo: ahora el príncipe de este mundo será echado fuera.
  32. Y yo, si fuere levantado de la tierra, á todos traeré á mí mismo.
  33. Y esto decía dando á entender de qué muerte había de morir.
  34. Respondióle la gente: Nosotros hemos oído de la ley, que el Cristo permanece para siempre: ¿cómo pues dices tú: Conviene que el Hijo del hombre sea levantado? ¿Quién es este Hijo del hombre?
  35. Entonces Jesús les dice: Aun por un poco estará la luz entre vosotros: andad entre tanto que tenéis luz, porque no os sorprendan las tinieblas; porque el que anda en tinieblas, no sabe dónde va. (La luz tiene relacion sabatica como fue demostrado en este panel)
  36. Entre tanto que tenéis la luz, creed en la luz, para que seáis hijos de luz. Estas cosas habló Jesús, y fuése, y escondióse de ellos.
  37. Empero habiendo hecho delante de ellos tantas señales, no creían en él.
  38. Para que se cumpliese el dicho que dijo el profeta Isaías: ¿Señor, quién ha creído á nuestro dicho? ¿Y el brazo del Señor, á quién es revelado?
  39. Por esto no podían creer, porque otra vez dijo Isaías:
  40. Cegó los ojos de ellos, y endureció su corazón; Porque no vean con los ojos, y entiendan de corazón, Y se conviertan, Y yo los sane.
  41. Estas cosas dijo Isaías cuando vió su gloria, y habló de él.
  42. Con todo eso, aun de los príncipes, muchos creyeron en él; mas por causa de los Fariseos no lo confesaban, por no ser echados de la sinagoga.
  43. Porque amaban más la gloria de los hombres que la gloria de Dios.
  44. Mas Jesús clamó y dijo: El que cree en mí, no cree en mí, sino en el que me envió;
  45. Y el que me ve, ve al que me envió.
  46. Yo la luz he venido al mundo, para que todo aquel que cree en mí no permanezca en tinieblas.
  47. Y el que oyere mis palabras, y no las creyere, yo no le juzgo; porque no he venido á juzgar al mundo, sino á salvar al mundo. (La expresion MIS PALABRAS esta resumida en los 10 mandamientos)
  48. El que me desecha, y no recibe mis palabras, tiene quien le juzgue: la palabra que he hablado, ella le juzgará en el día postrero.
  49. Porque yo no he hablado de mí mismo; mas el Padre que me envió, él me dió mandamiento de lo que he de decir, y de lo que he de hablar.
  50. Y sé que su mandamiento es vida eterna: así que, lo que yo hablo, como el Padre me lo ha dicho, así hablo.
GENESIS 17 (Sara es llamada "madre de naciones")


15 Dijo también Dios á Abraham: A Sarai tu mujer no la llamarás Sarai, mas Sara será su nombre.


16 Y bendecirla he, y también te daré de ella hijo; sí, la bendeciré, y vendrá á ser madre de naciones; reyes de pueblos serán de ella.

Bien, en contexto a JUAN 12 vemos que MARIA MAGDALENA SIMBOLIZA A JERUSALEM. Esto tambien es viable en JUAN 20:1,11 en CONTEXTO A APOCALIPSIS 21:7 que esta en CONTEXTO A ABRAHAM. Lo curioso es que en GALATAS 4:26 PABLO NOS HABLA DE LA JERUSALEM DE ARRIBA Y DE QUE ES NUESTRA MADRE. ¿MARIA MAGDALENA SUBIO AL CIELO TAMBIEN? Reconozco que hay que profundizar mas este estudio porque es muy inductivo.
 
GALATAS 4


22 Porque escrito está que Abraham tuvo dos hijos; uno de la sierva, el otro de la libre.


23 Mas el de la sierva nació según la carne; pero el de la libre nació por la promesa. (Es curioso que SIERVA tiene fuerte nexo con el SALMO 119)


24 Las cuales cosas son dichas por alegoría: porque estas mujeres son los dos pactos; el uno ciertamente del monte Sinaí, el cual engendró para servidumbre, que es Agar.


25 Porque Agar ó Sinaí es un monte de Arabia, el cual es conjunto á la que ahora es Jerusalem, la cual sirve con sus hijos. (Jerusalem y el Monte Sinai de Arabia estan practicamente en una misma linea meridional)


http://www.my-forum.org/descripcion....=421269&pag=10
26 Mas la Jerusalem de arriba libre es; la cual es la madre de todos nosotros. (Sara, que es nuestra madre, es un tipo de Jerusalem de arriba. En contexto a JUAN 12 sabemos que MARIA MAGDALENA SIMBOLIZA A JERUSALEM. ¿PABLO ESOTERICAMENTE NOS DICE QUE ELLA TAMBIEN SUBIO AL CIELO Y QUE ES UN TIPO DE LA SUBIDA DE LA IGLESIA ?. Compare con Genesis 17:15,16)
4:27 Porque está escrito: Regocíjate, oh estéril, tú que no das a luz; Prorrumpe en júbilo y clama, tú que no tienes dolores de parto; Porque más son los hijos de las desolada, que de la que tiene marido. (Hay un obvio nexo con el JUBILEO/LIBERTAD)
4:28 Así que, hermanos, nosotros, como Isaac, somos hijos de la promesa. (El mensaje de ISAAC NEWTON, EN EL CONTEXTO A LA MANZANA Y EN UN CONTEXTO MERIDIONAL, EN EL CODIGO DA VINCI tiene relacion esoterica con este capitulo) 
4:29 Pero como entonces el que había nacido según la carne perseguía al que había nacido según el Espíritu, así también ahora.
4:30 Mas ¿qué dice la Escritura? Echa fuera a la esclava y a su hijo, porque no heredará el hijo de la esclava con el hijo de la libre.
4:31 De manera, hermanos, que no somos hijos de la esclava, sino de la libre.


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