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Reply  Message 1 of 23 on the subject 
From: BARILOCHENSE6999  (Original message) Sent: 27/01/2014 21:41
In the book "Measuring Heaven - Pythagoras and His Influence", it is mentioned that the second century BC sees the appearance and subsequent development of Jewish Pythagoreanism. It appears that it took root at this time in the Jewish community at Alexandria. Of this "new" group of Pythagoreans, Aristobulus is the best known early exponent. His work, which attempted to show that Pythagoras had borrowed from the Old Testament, created a background for Hellenistic Jews to become connected to Greek tradition, thus forming a "sect".

Source: Measuring Heaven - Pythagoras and His Influence by Christiane L. Joost-Gaugier

From another book we found a confirmation of the pythagorean influence on the jewish Essene sect in Alexandria:

source: A history of the Jewish people in the time of Jesus Christ by Emil Schürer

So we have a confirmation that Jewish Pythagoreanism was flourishing in Alexandria in the very period of the writing of the christian gospels.
We found many uses of the greek gematria to encode geometrical and mathematical laws in words and phrases.

The number Π is 3.14. In Greek the rule of Π is "Μήκος περιφέρειας κύκλου" divided by "Διάμετρος"

Those 2 values give us respectively 2294 for the first and 730 for the second.

If we follow the rule and divide it the number that comes up is: 3.1424657534............ and it goes on and on.

A confirmation from a greek forum:


The phrase ΜΗΚΟΣ ΠΕΡΙΦΕΡΕΙΑΣ ΚΥΚΛΟΥ means "length of the circle's circuit" has a lexarithm of 2294. The word ΔΙΑΜΕΤΡΟΣ means diameter and has a lexarithm of 730.
2294/730 gives a quotient of 3.1424657534 which is the π in the circle!!!!

ΜΟΝΑΣ (one point) has a lexarithm of 361. If you make a sum of the digits sequentially (361 -> 3+6+1=10 -> 1+0 =1) you take the number 1 as you can see! The same happens with ΕΝ (one) which has a lexarithm of 55.
If you do the same with ΔΥΑΣ (605) and ΤΡΕΙΣ (615) - you take 2 and 3 in
ΕΛΛΗΝ (Hellen, the genarch of the Greeks) has a lexarithm of 123!

The same with what mentioned above happens with ALL the letters of the Hellenic language. For example Α+Λ+Φ+Α = 1+30+500+1 = 532 -> 5+3+2=10 ->1+0= 1. So the sequential sum of the lexarithm digits of the full name of a letter, give the number the letter corresponds to!!!! This happens with all the letters!!! Personally I checked it only with A though, using the programme I posted before.

The worlds ΑΝΘΡΩΠΟΣ (human) and ΦΥΣΙΣ (nature) have the same lexarithm which is 1310!

The world ΤΙΝΑ has a lexarithm of 361 and the world ΑΝΤΙ has the same lexarithm, and it's natural as they have the same letters (everything exists, has its opposite). No Greek word was invented in an accidental way.

Note that the combinations are so many, that coincidence in most parts isn't possible.

source: http://www.greekrealm.com/forum/greek-culture-tradition/3852-greek-numbers.html

The author of the post says that there is a similar gematric trick for the golden ratio (phi=1.618) but I can't see it (the forum seems to be hiding the images).

Many temples in greece were aligned to a grid of triangles with common proportions:

In the same forum I've linked above they write:


I wanna add something else , extremely interesting.....


This equation is true... BUT
For many decades now the only people who tried to understand the ancient civilizations, where the archaeologists. These people were and are irrelevants of understanding. I will give you an example:
Since ancient years it was known that the Delphois Oracle was the center of the world. Right? Right.... so the archaeologists supposed that ancient Hellenes thought that the world had its center in that oracle.Right? Wrong!
The Oracle was something like a X-Y-Z starting point , a datum. Everyone who wanted to establish a city, seeked an advice there. And of course the oracle didnt get the answer from Apollon, but they were specialists in giving the position of the new cities. Have you ever seen some ancient sculptured stones like phallus (excuse me but the word in english is dick)? Those stones are everywhere in the world and they were xyz starting points.
The potisions of ancient hellenic cities are on the perimeter of cycles with the oracle as center, and there are many cities with the same range from the oracle .
I know it because I have seen a research about it and afterall I am a Land Surveyor. We had a course of Urban Planning and the method of establishing villages,cities or biomechanical zones around a main city was exactly the same cyclic as our ancestors did.

source: http://www.greekrealm.com/forum/greek-culture-tradition/3852-greek-numbers-2.htm...

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Reply  Message 9 of 23 on the subject 
From: BARILOCHENSE6999 Sent: 09/03/2018 01:39

John Mark as the Beloved Disciple

A key proponent of the suggestion that John Mark was the beloved disciple is Pierson Parker, “John and John Mark” JBL 79 (1960): 97-110. He makes the following points:
  1. John Mark lived in Jerusalem (Acts 12:12) where the Fourth Gospel concentrates most of the activity of Jesus and the beloved disciple (97).
  2. John Mark was related to a Levite named Barnabas (Colossians 4:10; Acts 4:36) and may have mutilated his fingers to get out of his priestly duties (Mark’s Latin prologue in codex Toletanus). The Fourth Gospel is interested in the temple cult, the beloved disciple knows the high priest in John 18:15, and there is the tradition of Polycrates that “John” wore the priestly vestment (98).
  3. John Mark was a figure of means, befitting a Gospel that does not take as much interest in the poor and the elite circles of the beloved disciple (98).
  4. John Mark could be host of the last supper (98).
  5. John Mark was a companion of Paul and there is Pauline influence in the Fourth Gospel, though in the author’s distinct terminology (98-99).
  6. John Mark was a co-worker of Luke. The distinct agreements between the Gospels of John and Luke, as well as their differing wording and literary contexts, are due to two authors sharing oral traditions when they worked together (99-100).
  7. Just as Paul reconciled with Barnabas and John Mark after their dispute over Gentile “Judaizing” (cf. Acts 15:37-39; Gal 2:7; Col 4:10), the Fourth Gospel sides with the Gentile view of the controversy (100).
  8. John Mark ministered among the diaspora and the Fourth Gospel is the sole one to mention Greek-speaking Jews in the diaspora (John 7:35; cf. 12:20) (101).
  9. John Mark was a companion of Peter (Acts 12:12). The Fourth Gospel goes into the most detail about Peter and the beloved disciple is his constant companion (101).
  10. There is no reason to suppose (John) Mark waited to be Peter’s “interpreter” until late in Peter’s life (cf. Papias) and the Fourth Gospel aligns with Peter’s preaching in Acts (102).
  11. The discrepancy over whether (John) Mark wrote a Gospel after Peter’s death (cf. Irenaeus) or during Peter’s lifetime (cf. Clement of Alexandria) is due to the evangelist adding an addendum (John 21) after Peter died (102-3).
  12. The tradition that John Mark went to Alexandria accords with the Alexandrian theology of the Fourth Gospel (103).
  13. John Mark visited Ephesus, explaining the tradition of the evangelist John in Ephesus (103).

Parker turns to Papias where he points out that (John) Mark’s substandard order may reflect the Fourth Gospel’s departures from the Synoptic tradition based on his personal recollections (104). Against Papias’s statement that (John) Mark was not a witness of Jesus, Parker cites a line from the Muratorian Canon that “he was present at some events” and argues that Papias defended the Fourth Gospel against its detractors (105). Since Papias ascribes the observation about (John) Mark’s lack of order to the Elder John of Ephesus (note: Parker leans towards seeing the tradition that the Apostle John was in Ephesus as mistaken), John Mark and the Elder John must be separate individuals (110). He closes with one more list about the evangelist:

  1. He had a home near Jerusalem in John 19:27 (106).
  2. He was a young man cared for or “loved” by Jesus (106).
  3. His date for Easter was supported by Christians in Ephesus (106).
  4. He stresses eyewitness testimony and could be one of the eyewitness “ministers” of the word (cf. Luke 1:2; Acts 13:5) (106).
  5. He did not rely on written sources besides his memory (106).
  6. The Fourth Gospel took shape after Peter’s death when John Mark was old (106).
  7. The Fourth Gospel has a good grasp of Jewish and Pagan though (106-7).
  8. The Fourth Gospel is similar to Colossians in combating Gnostic ideas.

It could also explain the unanimous tradition that the author of the Gospel was John, even as the various figures named John became confused in the early church (107-8).

This theory coheres with the beloved disciple being an elite Jerusalem follower, but major flaws remain. There is no evidence in the New Testament that John Mark knew Jesus during his lifetime or that the house in Acts 12 was the locale of the last supper and it seems problematic to discern the identity of a character in one text from an entirely separate book (Acts). Papias clearly states that (John) Mark was not a witness like the beloved disciple but a second-hand reporter of Peter, which is why he was not able to get the “order” correct, while the fragmentary line in the Muratorian canon could refer to Peter as the subject. The early church followed Papias in linking Mark or Peter with the second canonical Gospel: Parker is not persuasive in dismissing Justin Martyr (Dialogue 106:3) and, while he notes that Jerome hesitatingly related John Mark of Acts to the second canonical Gospel (Commentary in Philemon 24) (109n.36), 1 Peter 5:13 was the more common proof-text in defending that Gospel’s authorship.

Reply  Message 10 of 23 on the subject 
From: BARILOCHENSE6999 Sent: 06/05/2018 01:18
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Reply  Message 11 of 23 on the subject 
From: BARILOCHENSE6999 Sent: 18/11/2018 00:41
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Respuesta Ocultar Mensaje Eliminar Mensaje  Mensaje 41 de 42 en el tema 
De: BARILOCHENSE6999 Enviado: 13/11/2018 15:58
22 de Julio

Respuesta Eliminar Mensaje  Mensaje 411 de 412 en el tema 
De: BARILOCHENSE6999 Enviado: 11/11/2018 23:07

Día de Nuestra Señora de la Magdalena, 22 de julio. Nombres para niñas

Origen y significado del nombre Magdalena para bebés y recién nacidas


Respuesta Eliminar Mensaje  Mensaje 412 de 412 en el tema 
De: BARILOCHENSE6999 Enviado: 13/11/2018 15:06
 Rolmen Enviado: 13/11/2018 11:53

Respuesta Ocultar Mensaje Eliminar Mensaje  Mensaje 42 de 42 en el tema 
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Respuesta Ocultar Mensaje Eliminar Mensaje  Mensaje 39 de 41 en el tema 
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Respuesta Ocultar Mensaje Eliminar Mensaje  Mensaje 281 de 281 en el tema 
De: BARILOCHENSE6999 Enviado: 16/11/2018 14:23
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Reply  Message 17 of 23 on the subject 
From: BARILOCHENSE6999 Sent: 25/07/2019 20:46

La deuda de Grecia

Que paguen los alemanes

 4 min de lectura
¿Pitonisa engulle ravioles rellenos con predicciones truchas?¿Pitonisa engulle ravioles rellenos con predicciones truchas?

Umbrosas entrañas del templo de Apolo. Sol. Pneuma. La pitonisa bebe laurel líquido, aspira los vapores de las rocas feriádes que surgen del ómphalos (ombligo del mundo) y se dispone a dar su profecía. Pero Yorgos Papandreu no está allí, prefiere a la seca y sosa Angela Merkel. Sólo Charles, turista de Lyon, que le pide que sonría para tomarle fotos. La sacerdotisa muta en Lilita Carrió, vuela hasta un restaurante-parador de la ruta, cerca de Casilda, incorpora de un solo bocado 183 toneladas de raviolescon tuco y ¡pum!, se convierte en la constelación Pastitsio Yrónomos.

“Son los alemanes lo que tienen que pagarnos a nosotros”, asegura Amanda en perfecto castellano. La mujer nació en Grecia pero cursó la escuela primaria en Buenos Aires y luego siguió estudiando la lengua de Cervantes en la Universidad de Atenas.

Amanda recuerda que el gobierno germano prometió devolver a Grecia el oro que los nazis saquearon de los bancos durante la ocupación, en la Segunda Guerra Mundial. Al norte de Atenas, saliendo de la provincia de Ática, en los pequeños pueblitos de montaña que cuelgan de los cerros habitados por dioses, todos lo recuerdan.

“Aquí los alemanes llegaron y quemaron la escuela primaria, con todos los niños dentro”, contó Amanda señalando un monumento a los partisanos que resistieron la ocupación nazi en la localidad de Ossios Lukas, famosa por su monasterio bizantino del siglo X. “Los alemanes tienen que pagar”, insiste la mujer bajo la sombra reparadora de un olivar. A los lejos, el estrecho de Corinto enmarca la escena.

A pocos kilómetros de allí, en Delfos, las ruinas de lo que fuera uno de los máximos centros de atracción del mundo antiguo patentizan en piedra un hecho obvio: muchas cosas han cambiado desde entonces, y los actuales mandatarios no consultan ya a las sacerdotisas narcotizadas para tomar decisiones fundamentales, más allá de qué sustancias aspiren o beban los banqueros de hoy.

Delfos anticipó algunos siglos la globalización. Durante el esplendor del oráculo, entre los años 800 antes de Cristo y 400 de nuestra era, personas de todo el mundo llegaban a este lugar, al que se le asigna una especial fuerza magnética. Tenían que pedir turno y esperar durante días o semanas en los alrededores, donde se organizaban funciones de teatro y competencias olímpicas para amenizar la espera.

“Apolo significa la luz, la libertad, la bienvenida a todos los pueblos del mundo. Una forma antigua de globalización. Aquí se firmó la primera declaración de los derechos humanos, en el año 579 antes de Cristo. Pero el oráculo decayó cuando el cristianismo impuso su hegemonía”, señaló Amanda. Demasiada magia, demasiado cuerpo desnudo, éxtasis y sexo para el gusto de la Iglesia, explicó la mujer, que recurría una y otra vez a un paralelo entre la historia antigua de su patria, la crisis actual y el cínico acoso de los invasores algo más sutiles.

Saliendo de Atenas, el campo de Maratón recuerda esos lejanos tiempos de fina cultura y horrorosa barbarie, una buena definición de la Europa actual que, en ese sentido, no ha cambiado mucho. En el 490 antes de Cristo tuvo lugar allí una batalla decisiva contra los persas comandados por Darío I. Del lado ateniense, las acciones fueron comandadas por el joven estratega Milcíades.

El comandante ateniense envió al corredor más veloz, Filípides, para que recorriera los 42 kilómetros hasta Atenas y anunciara la victoria al pueblo. Según la tradición, el atleta dio la buena noticia y luego cayó muerto por el esfuerzo. La competencia deportiva, que originalmente tenía 42 kilómetros, tomó ese nombre a partir de esta batalla. Los persas se retiraron derrotados del campo de Maratón e intentaron llegar por mar al puerto del Pireo. Pensaban que los atenienses no estarían preparados. Pero ya antes de llegar, Darío I percibió un ominoso fulgor: los cascos de los soldados que brillaban bajo el sol. Lo esperaban para dar batalla. Darío dio media vuelta y, acaso en honor a la región mediterránea y el más tradicional producto de esta tierra, se tomó el olivo sin pelear.

Hoy se llega sin mayores inconvenientes al puerto del Pireo, con la línea 1 del Metro. Sólo brillan allí los yates y las botellas de cerveza Mythos, la más popular en Grecia. La pitonisa fue despedida, debido a los recortes ordenados por los banqueros. “Pensar que hace unos años no dábamos abasto. Tenían que traer gente de afuera para trabajar en el oráculo”, dijo. Pero de eso hace mucho, miles de años.

La mujer terminó pidiendo monedas en las callejuelas del barrio Plaka, en Atenas. Desesperada, un día maldijo a Zeus ("barbudo botón", dijo) y entonces el dios del cielo, el rayo y el trueno la convirtió en una parodia de una parodia de una parodia de lo que fuera: una adivinadora que nunca adivina nada, y que ni siquiera predice lo que ya sucedió. El señor del Olimpo la llamó Lilita. Ella cumplió su triste destino y se entregó a los ravioles.


Reply  Message 18 of 23 on the subject 
From: BARILOCHENSE6999 Sent: 26/07/2019 16:12
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From: BARILOCHENSE6999 Sent: 20/09/2019 21:10
Kavala (también conocida como Kavála o Kavalla; en griego Καβάλα) es una ciudad de Grecia, situada en el noreste del país. Es la segunda ciudad en ...

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