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
The crucifixion and resurrection of Christ is perhaps the most important single .... the month of the blowing of the Jubilee, as 27 CE was a Jubilee year and Atonement on ......Mary Magdalene spoke to him when she went to the tomb on Sunday ...
www.gospelchapel.com/Devotion/John/38.htm - En caché
That jubilee was that second Sabbath in a row, and it was where there were ... After Christ's resurrection, He honored the first day of the week with His presence. ... appeared first unto Mary Magdalene, out of whom He had cast seven devils.
www.gospelchapel.com/Devotions/6_98/devotion_6-15-98.html - En caché
The jubilee points to the resurrection of Christ. ... early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
Mary Magdalene tries to assure Jesus that "Everything's Alright" while anointing him ..... Also in 1994, a stage version titled Jesus Christ Superstar: A Resurrection was ... was taken to Barbados to celebrate Queen Elizabeth II's Golden Jubilee.
www.resurrection.azprophecy.com/mary-magdalene-s-witness.php - En caché - Similares
Read Mary Magdalene's story of her encounter with the risen Christ and how she became an evangelist to the apostles! Read the glorious good news about God ...
Let us meditate upon the resurrection of Christ and discover the pathway of light that ... The Risen Lord Appears to Mary Magdalen, Apostle to the Apostles ..... day of days, To God your hearts and voices raise, In laud and jubilee and praise.
www.studythebible.com/question/topics/1000.htm - En caché - Similares
In fact when he arose he told Mary Magdalene that he had not yet ascended to the ... The Year of Jubilee, the word means to be jubilant or to exult, was the fiftieth .... the second coming of Christ, a bodily resurrection, a reign of Christ on earth, ...
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"For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our .... spoke with Jesus after the resurrection including Mary Magdalene, Cleopas, ...
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Was Mary Magdalene a prostitute -- or an apostle? ... The Life of Adam and Eve, The Book of Enoch, The Book of Jubilees, The ... decided that a Christian Bible was needed to replace the Hebrew Bible. Church ... roof and then resurrected him.
stanneschennai.org/newsletter/nsletdnld/20092010/english/march2010.pdf - En caché
marked by charity, chastity and humility in imitation of Christ of whom you ... the prominent role that Mary Magdalene played in the resurrection event of Jesus.
"Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you," JOH 20:19.
At the end of forty-nine years there are two Sabbaths in a row, the forty-ninth and fiftith years. The forty-ninth year was the year of the atonement and the fiftieth year was the jubilee. The jubilee is the resurrection. The Lord is teaching us that the Sabbath was moved from the seventh day to the first day at that point. That jubilee was that second Sabbath in a row, and it was where there were two Sabbaths one right after the other. The Lord now honors the first day of the week from that day on--from the day of jubilee--the day of the resurrection of Christ, which was on the first day of the week. That’s the New Testament Sabbath.
The atonement was made on the forty-ninth year, and the fiftieth year was the second Sabbath right after each other which points to that resurrection of Christ as the institution of the New Testament Sabbath on the first day of the week.
The Lord will always bestow honor upon His own institutions. If we want to confirm, in fact, that the first day of the week is the New Testament Sabbath, then we must see how the Lord Jesus Christ bestowed honor upon it. Before the atonement it was Christ’s custom to honor the seventh day with His presence. We see that throughout Scripture, and we see in LUK 4:16; "And He came to Nazareth, where He had been brought up; and, as His custom was, He went into the synagogue on the sabbath day, and stood up to read." That was His custom. He honored the seventh day Sabbath up until the Day of Atonement. Then from that day forward, He honored the first day. The Lord honored the first day as the Lord’s day. Scripture is void of one single reference of Jesus honoring the seventh day with His presence after His resurrection.
After Christ’s resurrection, He honored the first day of the week with His presence. MAR 16:9; "Now when Jesus was risen early the first day of the week, He appeared first unto Mary Magdalene, out of whom He had cast seven devils." We see that Jesus appeared to the two men on the way to Emmaus on the first day of the week in LUK 24:33-36. "And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you." This was the same day - that same first day of the week. We see that Christ appeared to His disciples on the first day of the week in JOH 20:19; "Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you." In ACT 20:7 we see that in the New Testament church the disciples gathered on the first day of the week; "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." The first day of the week is repeatedly referred to in Scripture as the Lord’s day. That transition took place on that great jubilee, c.f., Leviticus.
It’s so clear there were these Sabbaths, one every seven years for forty-nine years and then another the following year. Two Sabbaths, one right after the other. When Christ lay in the grave was the Old Testament Sabbath, and the New Testament Sabbath on the first day of the week honours the resurrection of the Lord Jesus Christ.
Let’s look at one more perfect confirmation of this. The Lord gave special honor to the first day of the week by fulfilling that which was spoken by the prophet Joel, sending the promise of the Father on the day of Pentecost. ACT 2:32-33 says, "This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." The day of Pentecost was on the first day of the week. There are many Scriptures that help establish that the New Testament Sabbath - the New Testament Lord’s day is the first day of the week, and not the seventh.
It’s very important that we study Leviticus, especially LEV 25:8-10, to see how that these Sabbaths of years were the types and shadows of the atonement in the forty-ninth year and the jubilee in the fiftieth year. It isn’t a matter of speculation, but it is clearly set forth that the jubilee is the symbol of the resurrection of Christ.
How welcome to the saints, when pressed With six days’ noise, and care, and toil, Is the returning day of rest, Which hides them from the world awhile!
Now, from the throng withdrawn away, They seem to breathe a different air; Composed and softened by the day, All things another aspect wear.
How happy if their lot is cast Where stated the gospel sounds! The word is honey to their taste, Renews their strength and heals their wounds.
With joy they hasten to the place Where they their Saviour oft have met; And while they feast upon his grace, Their burdens and their griefs forget.
This favored lot, my friends, is ours; May we the privilege highly prize, And find these consecrated hours Sweet earnests of immortal joys.
What is the great significance of the New Testament Sabbath?
To understand the wonder Jesus proclaimed when He said that the Sabbath was for the man, we must see that it points to that jubilee spoken of in LEV 25:9-10. "Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the Day of Atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family."
The jubilee stands for the proclaiming of liberty of those Jews who had sold themselves to be servants. In the jubilee they were to be set free.
The jubilee points to the resurrection of Christ. When Christ came out of the grave, the great jubilee was proclaimed. All God’s dear children who had been sold in Adam as servants of sin were set free. Where? They were set free in the resurrection of Christ. They were delivered from all that servitude of sin; this is what we see in the Sabbath. It is a day for us to be set free from all the secular things of the world. The Sabbath is our free day to serve the Lord.
This is where the New Testament Sabbath was changed to the first day of the week. Let’s look at how the jubilee points to the New Testament Sabbath. LEV 25:8 says, "And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years." Every seventh year was a Sabbath year. Seven means full. Every seventh year would be a Sabbath for forty-nine years.
The atonement was made on the forty-ninth year.
Then the fiftieth year, i.e., two Sabbaths in a row, points to the great jubilee after the atonement, or the resurrection of Christ. These two Sabbaths, one after the other, made the transition from the Old Testament Sabbath to the New Testament Sabbath on the first day of the week.
The forty-ninth year was the year of atonement. The fiftieth year was the year of the jubilee. Christ was crucified, and He laid in the grave over the Old Testament Sabbath. On the first day of the week was the great jubilee.
Now the New Testament Sabbath points to this jubilee and the setting free of His church. He gained victory over death and the grave. He was brought up out of the grave, and He brought forth the jubilee demonstrated in the Old Testament. This is the transition from the seventh day to the first day of the week.
The fiftieth year was the second Sabbath in a row; it points to the jubilee or the resurrection of Christ. There were two Sabbaths, one right behind the other. The atonement was on the forty-ninth, and the jubilee was on the fiftieth.
The Lord will always bestow honor upon His own institutions. Before the atonement it was Jesus’ custom to honor the seventh day with His presence. He went to the temple on the seventh day. LUK 4:16 says, "And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read." His custom was to come into the synagogue on the seventh day of the week. This was the Old Testament Sabbath. That was His custom up to the time of His atonement. He honors His own institutions with His presence; after the atonement, He honoured the first day of the week as the New Testament Sabbath.
Scripture is void of any reference to Jesus honoring the seventh day with His presence after His resurrection. After His resurrection, there is no place in Scripture where the Lord Jesus Christ followed His custom of going into the synagogue on the seventh day.
After Christ’s resurrection He honored the first day of the week with His presence. Let’s observe how this carried through. MAR 16:9 says, "Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils." He not only arose, but also made His appearance on the first day.
Jesus appeared to the two on the way to Emmaus on the first day of the week. LUK 24:13-15 says, "And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them."
Christ appeared to His disciples on the first day of the week. JOH 20:19 says, "Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you." The Lord Jesus is now honoring the first day of the week with His presence.
Sometimes I struggle and labor all week long. I labour in prayer and study the Word, and then the Lord honors His institution. In the house of prayer on His day, all is made plain. He honors His holy day with His presence.
The disciples gathered on the first day of the week after the day of Pentecost. ACT 20:7 says, "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." The New Testament church came together on the first day of the week.
The apostle Paul spoke of the gathering of the New Testament church on the first day of the week in 1CO 16:1, "Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come."
The Lord gave special honor to the first day of the week by fulfilling "that which was spoken by the prophet Joel," ACT 2:16, sending the promise of the Father on the day of Pentecost, V:33. On the first day of the week, the Lord sent His Spirit. This is most significant! He honored the first day of the week being the day of Pentecost.
If the Lord was still retaining the old seventh day Sabbath, He would have sent the Holy Spirit on the seventh day. He honored His day by sending the Holy Spirit on the first day. ACT 2:32-33 says, "This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." That was on the first day of the week.
The New Testament Sabbath remains to be the emblem of our eternal rest. The word rest in HEB 4:9 is taken from the Greek word sabbatismose, which means: "The repose of Christianity as a type of heaven: The sabbath, or day of weekly repose from secular avocations."
In HEB 4:9-11 we read, "There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief."
The three main feast days of Israel are each associated with a different harvest. The barley ripens first around the time of Passover; the wheat ripens next around the time of Pentecost; and the grapes ripen last in the fall around the time of Tabernacles.
These three crops depict three classes of people. The barley represents the overcomers; the wheat represents the rest of the believers; and the grapes represent the unbelievers.
The Barley Wave-Sheaf Offering
The wave-sheaf offering shortly after Passover was the firstfruits of the ripened barley that the priest offered to God in the early Spring. It was always waved “on the morrow OF (NOT “after”) the Sabbath” at Passover (Lev 23:10-14). This day is sometimes called the Feast of Firstfruits. The Ascension of Jesus “on the morrow OF the Sabbath” is symbolized by the wave-sheaf offering.
Seventh-day Sabbaths, AND Feast Day “Sabbaths” such as Passover, Pentecost and Tabernacles, began at sundown the evening before. Jesus was crucified on Friday. He died at 3:00 P.M. and His body was taken down off the Cross and placed into the tomb BEFORE sundown. Sundown was the beginning of the Seventh-Day Sabbath, The Lord’s Day (Mark 2:28).
The “morrow OF the Sabbath” was the continuation of the Sabbath (that began on Friday night at sundown) meant the actual full day of the Seventh-day Sabbath, what we now term Saturday.
The women came to the tomb on the morning OF the Sabbath (sabbaton – Sabbath - Saturday) and the tomb was already empty! (See literal translation of these resurrection texts in “Was Jesus Really Resurrected on Sunday?” at www.goodnewsaboutgod.com) Jesus had already been resurrected. He then appeared to Mary Magdalene in the area of the Garden Tomb on Sabbath (Saturday) morning, just before He was to ascend to His Father. For Jesus told Mary Magdalene, “Do not detain Me, for I have not yet ascended to My Father.” (John 20:17)
Barley was the first crop to ripen in the Spring in Canaan and Egypt. In fact, the Hebrew month of Abib (“green ears”) has direct reference to the ripening of barley in that month.
The 7th plague was that of hail, which destroyed the barley and flax, but not the wheat and rye. (This took place just prior to the Passover, which was the 10th plague.) We read about the effects of the hail upon the barley in Egypt in Exodus 9:31,32.
And the flax and the barley were smitten, for the barley was in the ear, and the flax was boiled. But the wheat and rye were not smitten; for they were not grown up.
Overcomers are referred to as “Barley”
The three feasts of Israel, Passover, Pentecost and Tabernacles represent the three stages of salvation from justification to sanctification to glorification.
They also appear to reveal the nature and scope of the resurrections from the dead. “Each crop represents a different class of people. The barley, which ripens first, represents the overcomers of the first resurrection; the wheat, which ripens at Pentecost, represents the rest of the believers in general; and the grapes, which are trodden down at the end of the growing season, represent the unbelievers who are judged according to their works.” The Barley Overcomers, by Stephen Jones, pg 10.
The Value of Barley
The first Scripture relevant to any study of barley is Leviticus 27:16. It reads,
“. . . an homer of barley seed shall be valued at fifty shekels of silver.”
This is the value of barley in the eyes of God. Fifty is the number of Pentecost and Jubilee. Pentecost was to be celebrated on the 50th day; Jubilee in the 50th year. Both are revelations of the outpouring of the Spirit of God. Pentecost is the time when the earnest of the Spirit was poured out (Eph 1:14; 2 Cor 1:22 and 5:5). The Jubilee signifies a greater outpouring, that is, the fullness of the Spirit.
Thus, while Pentecost is a down payment of a Jubilee, or the promise of a Jubilee, both are depicted by the number 50. The barley is valued at 50 shekels of silver, and this associates the barley with the outpouring of the Spirit, both in its earnest and its fullness.
This is consistent with the revelation of the overcomers who attain to the firsts resurrection; or, if they are alive at the end of the age, their “change” (transfiguration) without dying. It is also consistent with the revelation of the “unleavened bread” at Passover and the flax (white linen – of righteousness) ripening at the same time, which is used in the priestly garments. All of these details point to the fact that the barley company is raised first among God’s creatures. James 1:18 says,
Of His own will begat He us with the word of truth, that we should be a kind of firstfruits of His creatures (“creation”).
In the book of Revelation, we are told of the 144,000 who sing a new song before the throne of God. In Rev. 14:4, these are called “the Firstfruits unto God and to the Lamb”. Firstfruits imply that a greater harvest is yet to come.” Ibid. pg 11
Gideon; the Cake of Barley
Israel had been forced to pay tribute to the Midianites for 7 years. When Israel finally repented and cried out to God for deliverance, God commissioned Gideon as a judge, or deliverer, to save Israel. (Judges 6:8-10)
When Gideon finally mustered his army of 300 against the host of the Midianites, he wanted confirmation that this was not just his own carnal plan. After all, the situation seemed hopeless. So God told him to spy out the enemy camp to receive his confirmation. Judges 7:13,13 says,
And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent and smote it that it fell, and overturned it, that the tent lay along.
And his fellow answered and said, this is nothing else save the sword of Gideon the son of Joash, a man of Israel; for into his hand hath God delivered Midian and all the host.
Thus, Gideon and his army represent the barley company, the overcomers who will inherit the promise of God at the end of this present age. The manner in which Gideon’s army defeated the enemy tells us how the overcomers of today will receive the promise.
Each of the men in Gideon’s army was given a trumpet and a torch inside an earthen jar, or pitcher. With little oxygen in the jar, the torches could only glow. At the signal, they blew their trumpets and broke the jars, holding up the torches in the air, causing them to burst into flames.
The trumpet signifies the first resurrection of the dead at the Feast of Trumpets. The torches within the pitchers signify the presence of God in our bodies, which are the earthen vessels. At the appointed time, after blowing the trumpet for the first resurrection, these bodies of death will be broken, and the glory of God will burst into view, even as Jesus was transfigured before His disciples.
When Paul was expounding upon the transfiguration of Moses (2 Cor 3 & 4), he made reference to this battle of Gideon by saying in 2 Cor 4:6,7:
For God, who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
Elisha Overcomes Death with Barley
Barley is a hardy plant that can withstand drought and extreme heat and cold. So when the Scriptures talk of grain or meal in time of drought, it generally refers to barley, for wheat cannot grow under such severe conditions. In this way barley is a very good symbol of the overcomer, who will flourish in “times of drought” in between revivals when the Spirit of God does not appear to be moving.
In contrast, the wheat company languishes when God seems to hide His face for a time. Like Israel under Moses, they tested God by saying, “Is the Lord among us or not?” (Ex 17:7) They do not understand that our faith is not tested while God is moving miraculously, but in those times when He is silent. Thus, in the time of drought, the wheat dies.
There was a drought in the days of Elisha that teaches us more about the spiritual principles of barley. 2 Kings 4:38-41 says,
And Elisha came again to Gilgal; and there was a dearth (drought) in the land; and the sons of the prophets were sitting before him; and he said unto his servant, Set on the great pot and seethe pottage for the sons of the prophets.
And one went out into the field to gather herbs and found a wild vine and gathered thereof wild gourds his lap full and came and shred them into the pot of pottage; for they knew them not.
So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out and said, O thou man of God, there is DEATH in the pot. And they could not eat thereof.
But He said, Then bring MEAL. And he (Elisha) cast it into the pot, and he said, Pour out for the people that they may eat. And he cast it into the pot, and he said, Pour out for the people that they may eat. And there was no harm in the pot.
Since this event occurred in a time of drought, the “meal” which they used was no doubt BARLEY. (Wheat cannot withstand drought.) And so the barley was used to overcome death. It pictures resurrection of the dead.
Jesus Feeds the Multitude with Barley
In John, Chapter 6, Jesus fed the multitude with “five barley loaves and two small fishes.” (John 6:9)
Vs 12 When they were filled, He said unto His disciples, Gather up the fragments that remain, that nothing be lost!
Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves that remained over and above them that had eaten.
The overcomers will inherit the first resurrection. But first, they are the barley bread in Jesus’ hands that must be broken to feed the multitude. It is not time to be victorious yet. It is the time to die. It is not yet time to enjoy a good reputation among the brethren, but to be made “of no reputation” (Phil 2:7), following the path Jesus trod.
The barley call is not only a call to righteousness, but to brokenness. It is not a call, as yet, to victory, but to the despair of death. It is not a call to the throne, but to the dungeon and the wilderness. And when all self-righteousness is gone, when all impatience has run its course, then is death conquered by Life!
JUBILEO SON 50 AÑOS (SIETE AÑOS SABATICOS MAS EL AÑO DE JUBILEO=8). LA RESURRECCION DE CRISTO (NUMERO 8) TIENE UN FUERTE NEXO CON EL PENTECOSTES Y JUBILEO
The three main feast days of Israel are each associated with a different harvest. The barley ripens first around the time of Passover; the wheat ripens next around the time of Pentecost; and the grapes ripen last in the fall around the time of Tabernacles.
These three crops depict three classes of people. The barley represents the overcomers; the wheat represents the rest of the believers; and the grapes represent the unbelievers.
The Barley Wave-Sheaf Offering
The wave-sheaf offering shortly after Passover was the firstfruits of the ripened barley that the priest offered to God in the early Spring. It was always waved “on the morrow OF (NOT “after”) the Sabbath” at Passover (Lev 23:10-14). This day is sometimes called the Feast of Firstfruits. The Ascension of Jesus “on the morrow OF the Sabbath” is symbolized by the wave-sheaf offering.
Seventh-day Sabbaths, AND Feast Day “Sabbaths” such as Passover, Pentecost and Tabernacles, began at sundown the evening before. Jesus was crucified on Friday. He died at 3:00 P.M. and His body was taken down off the Cross and placed into the tomb BEFORE sundown. Sundown was the beginning of the Seventh-Day Sabbath, The Lord’s Day (Mark 2:28).
The “morrow OF the Sabbath” was the continuation of the Sabbath (that began on Friday night at sundown) meant the actual full day of the Seventh-day Sabbath, what we now term Saturday.
The women came to the tomb on the morning OF the Sabbath (sabbaton – Sabbath - Saturday) and the tomb was already empty! (See literal translation of these resurrection texts in “Was Jesus Really Resurrected on Sunday?” at www.goodnewsaboutgod.com) Jesus had already been resurrected. He then appeared to Mary Magdalene in the area of the Garden Tomb on Sabbath (Saturday) morning, just before He was to ascend to His Father. For Jesus told Mary Magdalene, “Do not detain Me, for I have not yet ascended to My Father.” (John 20:17)
Barley was the first crop to ripen in the Spring in Canaan and Egypt. In fact, the Hebrew month of Abib (“green ears”) has direct reference to the ripening of barley in that month.
The 7th plague was that of hail, which destroyed the barley and flax, but not the wheat and rye. (This took place just prior to the Passover, which was the 10th plague.) We read about the effects of the hail upon the barley in Egypt in Exodus 9:31,32.
And the flax and the barley were smitten, for the barley was in the ear, and the flax was boiled. But the wheat and rye were not smitten; for they were not grown up.
Overcomers are referred to as “Barley”
The three feasts of Israel, Passover, Pentecost and Tabernacles represent the three stages of salvation from justification to sanctification to glorification.
They also appear to reveal the nature and scope of the resurrections from the dead. “Each crop represents a different class of people. The barley, which ripens first, represents the overcomers of the first resurrection; the wheat, which ripens at Pentecost, represents the rest of the believers in general; and the grapes, which are trodden down at the end of the growing season, represent the unbelievers who are judged according to their works.” The Barley Overcomers, by Stephen Jones, pg 10.
The Value of Barley
The first Scripture relevant to any study of barley is Leviticus 27:16. It reads,
“. . . an homer of barley seed shall be valued at fifty shekels of silver.”
This is the value of barley in the eyes of God. Fifty is the number of Pentecost and Jubilee. Pentecost was to be celebrated on the 50th day; Jubilee in the 50th year. Both are revelations of the outpouring of the Spirit of God. Pentecost is the time when the earnest of the Spirit was poured out (Eph 1:14; 2 Cor 1:22 and 5:5). The Jubilee signifies a greater outpouring, that is, the fullness of the Spirit.
Thus, while Pentecost is a down payment of a Jubilee, or the promise of a Jubilee, both are depicted by the number 50. The barley is valued at 50 shekels of silver, and this associates the barley with the outpouring of the Spirit, both in its earnest and its fullness.
This is consistent with the revelation of the overcomers who attain to the firsts resurrection; or, if they are alive at the end of the age, their “change” (transfiguration) without dying. It is also consistent with the revelation of the “unleavened bread” at Passover and the flax (white linen – of righteousness) ripening at the same time, which is used in the priestly garments. All of these details point to the fact that the barley company is raised first among God’s creatures. James 1:18 says,
Of His own will begat He us with the word of truth, that we should be a kind of firstfruits of His creatures (“creation”).
In the book of Revelation, we are told of the 144,000 who sing a new song before the throne of God. In Rev. 14:4, these are called “the Firstfruits unto God and to the Lamb”. Firstfruits imply that a greater harvest is yet to come.” Ibid. pg 11
Gideon; the Cake of Barley
Israel had been forced to pay tribute to the Midianites for 7 years. When Israel finally repented and cried out to God for deliverance, God commissioned Gideon as a judge, or deliverer, to save Israel. (Judges 6:8-10)
When Gideon finally mustered his army of 300 against the host of the Midianites, he wanted confirmation that this was not just his own carnal plan. After all, the situation seemed hopeless. So God told him to spy out the enemy camp to receive his confirmation. Judges 7:13,13 says,
And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent and smote it that it fell, and overturned it, that the tent lay along.
And his fellow answered and said, this is nothing else save the sword of Gideon the son of Joash, a man of Israel; for into his hand hath God delivered Midian and all the host.
Thus, Gideon and his army represent the barley company, the overcomers who will inherit the promise of God at the end of this present age. The manner in which Gideon’s army defeated the enemy tells us how the overcomers of today will receive the promise.
Each of the men in Gideon’s army was given a trumpet and a torch inside an earthen jar, or pitcher. With little oxygen in the jar, the torches could only glow. At the signal, they blew their trumpets and broke the jars, holding up the torches in the air, causing them to burst into flames.
The trumpet signifies the first resurrection of the dead at the Feast of Trumpets. The torches within the pitchers signify the presence of God in our bodies, which are the earthen vessels. At the appointed time, after blowing the trumpet for the first resurrection, these bodies of death will be broken, and the glory of God will burst into view, even as Jesus was transfigured before His disciples.
When Paul was expounding upon the transfiguration of Moses (2 Cor 3 & 4), he made reference to this battle of Gideon by saying in 2 Cor 4:6,7:
For God, who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
Elisha Overcomes Death with Barley
Barley is a hardy plant that can withstand drought and extreme heat and cold. So when the Scriptures talk of grain or meal in time of drought, it generally refers to barley, for wheat cannot grow under such severe conditions. In this way barley is a very good symbol of the overcomer, who will flourish in “times of drought” in between revivals when the Spirit of God does not appear to be moving.
In contrast, the wheat company languishes when God seems to hide His face for a time. Like Israel under Moses, they tested God by saying, “Is the Lord among us or not?” (Ex 17:7) They do not understand that our faith is not tested while God is moving miraculously, but in those times when He is silent. Thus, in the time of drought, the wheat dies.
There was a drought in the days of Elisha that teaches us more about the spiritual principles of barley. 2 Kings 4:38-41 says,
And Elisha came again to Gilgal; and there was a dearth (drought) in the land; and the sons of the prophets were sitting before him; and he said unto his servant, Set on the great pot and seethe pottage for the sons of the prophets.
And one went out into the field to gather herbs and found a wild vine and gathered thereof wild gourds his lap full and came and shred them into the pot of pottage; for they knew them not.
So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out and said, O thou man of God, there is DEATH in the pot. And they could not eat thereof.
But He said, Then bring MEAL. And he (Elisha) cast it into the pot, and he said, Pour out for the people that they may eat. And he cast it into the pot, and he said, Pour out for the people that they may eat. And there was no harm in the pot.
Since this event occurred in a time of drought, the “meal” which they used was no doubt BARLEY. (Wheat cannot withstand drought.) And so the barley was used to overcome death. It pictures resurrection of the dead.
Jesus Feeds the Multitude with Barley
In John, Chapter 6, Jesus fed the multitude with “five barley loaves and two small fishes.” (John 6:9)
Vs 12 When they were filled, He said unto His disciples, Gather up the fragments that remain, that nothing be lost!
Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves that remained over and above them that had eaten.
The overcomers will inherit the first resurrection. But first, they are the barley bread in Jesus’ hands that must be broken to feed the multitude. It is not time to be victorious yet. It is the time to die. It is not yet time to enjoy a good reputation among the brethren, but to be made “of no reputation” (Phil 2:7), following the path Jesus trod.
The barley call is not only a call to righteousness, but to brokenness. It is not a call, as yet, to victory, but to the despair of death. It is not a call to the throne, but to the dungeon and the wilderness. And when all self-righteousness is gone, when all impatience has run its course, then is death conquered by Life!
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 sevenbasic 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.
La enseñanza bíblica del Año de Jubileo incluía, como hemos visto en artículos anteriores, la cancelación de todas las deudas cada siete años (Dt 15:1-4) y una total reforma agraria cada medio siglo (Lev 25:10,13). Por eso, Dios prohibió la "venta a perpetuidad" de la tierra, porque "la tierra mía es", dice el Señor (Lev 25:23). Como no podía existir la "propiedad privada", sólo se podría "vender" el usufructo de la tierra (sus cosechas) hasta el próximo Año de Jubileo (Lev 25:14-17). Cuando Israel vivía en obediencia a Dios, cumplía estas leyes, y cuando no las obedecía, sabía que estaba en rebeldía contra el Señor (Jer 34).
Hemos visto también que el Jubileo es el tema del primer sermón de Jesús (Lc 4:16-20) y un aspecto central del significado del Pentecostés (Hch 2:42-47; 4:32-37). En esa original comunidad pentecostal, "ninguno decía ser suyo propio nada de lo que poseía, sino que tenían todas las cosas en común, y se repartía a cada uno según su necesidad" (Hch 4:32,35). El proyecto especial de esa comunidad pentecostal era un comedor popular para los pobres de Jerusalén (6:1-7). En un sentido esa forma radical de compartir los bienes fue voluntaria, porque la iglesia no es un estado político, pero a la vez era una obligación ante Dios, basada en la ley del Año de Jubileo. Más que una invitación a la filantropía bondadosa, era todo un nuevo modelo económico.
Algunos se han atrevido a decir que este proyecto de la iglesia pentecostal fue un error, o aun que actuaron en la carne, contrario al Espíritu Santo. Es cierto que continuó la pobreza entre los creyentes de Jerusalén, pero eso no se vio como fracaso del proyecto sino llamado a intensificar la acción solidaria. Según Pablo, la decisión del Concilio de Jerusalén, guiada por el Espíritu Santo (¡Hch 15:28!), incluyó como su condición que "solamente nos pidieron que nos acordásemos de los pobres; lo cuál también procuré con diligencia hacer" (Gal 2:10). En toda su labor misionera, Pablo cumplió ese compromiso hecho en Jerusalén de ser fiel al proyecto que nació el día de Pentecostés como práctica del Jubileo.
Es especialmente impresionante el papel central de este tema en la culminación del ministerio de Pablo. El proyecto que marcó el final de su vida fue el de llevar una ofrenda a los pobres de Jerusalén, en las mismas monedas de las diferentes provincias, junto con creyentes representativos de cada zona evangelizada por él. (Eso lo expone Pablo en 1 Cor 16:1-4, 2 Cor 8-9, Rom 15:25-31 y lo narra Lucas en Hch 20:1-6, 22-25; 21:10-14,17. Hch 20:4 da la lista de los creyentes que acompañaban a Pablo). Eso no sólo sería un aporte monetario a los pobres de Jerusalén, fiel al ejemplo del día de Pentecostés y al mandato de Concilio de Jerusalén, sino también un gesto muy convincente de amor en Cristo en aras de la unidad del pueblo de Dios. Habían ocurrido muchos conflictos entre Pablo, con su ministerio a los gentiles, y los judeo-cristianos de Palestina. Al final de su ministerio, Pablo dedica todo su esfuerzo a favor de los pobres de Jerusalén y en pro de la reconciliación con los que le habían dado tanta guerra.
Pablo sabía bien que este viaje iba a ser sumamente peligroso; es más, presagiaba su propia muerte como consecuencia (Hch 20:22-25). El Espíritu Santa le testificaba múltiples veces de este grave riesgo (Hch 20:22-25), y el profeta Agabo le exhortó, con lágrimas, no ir a Jerusalén (Hch 21:10-12). Sin embargo, con terca valentía y aun contra la voz profética, Pablo insistió en hacer el viaje (21:13-14).
Lo más sorprendente de este último viaje de Pablo es que tuvo por fin un servicio a los mismos pobres que atendió la iglesia de Jerusalén después del Pentecostés. Pablo no iba a Jerusalén para una campaña evangelística, ni cursos de teología sistemática ni talleres de formación de líderes -- con todo respeto a esas muy dignas actividades. San Pablo estaba dispuesto a desafiar a las profecías y poner su propia vida en inminente peligro de muerte, por un proyecto de servicio a las necesidades materiales de los pobres de Jerusalén. Eso fue una consecuencia del proyecto de la comunidad pentecostal, el cual a su vez se basaba en el Año de Jubileo.
En 2 Cor 8-9 Pablo elabora la base y la lógica de este proyecto mediante una hermosa teología de la gracia y la gratitud (8:9; 9:8-10,15). El trasfondo fue que los tesalonicenses (más pobres) habían cumplido su prometido aporte para la ofrenda (8:1-2), mientras los corintios (más ricos) no habían cumplido. Pablo apela al ejemplo de Jesús, "que siendo rico se hizo pobre" (8:9). Más adelante, les asegura que Dios es poderoso para darles a ellos la gracia de ser generosos hacia los pobres (9:8-10). Y todo eso debe nacer de nuestra gratitud hacia Dios por su gracia para con nosotros (9:15).
Llama mucho la atención que Pablo nunca pide dinero para si mismo ni para "la obra" o "el ministerio". Pide una ofrenda para los pobres, y él mismo da el ejemplo. La razón básica, repetida dos veces en un solo versículo, es que Dios quiere la igualdad (2 Cor 8:14), lo mismo que en el Año de Jubileo y el proyecto pentecostal. La desigualdad es un mal que no agrada a Dios. Dios es enemigo declarado de cualquier sistema social que fomenta y favorece la desigualdad, como es nuestro actual sistema económico.
Pero el cuarto evangelio trae una segunda versión. Allí se dice que la venida del Espíritu Santo ocurrió… ¡el mismo domingo en que resucitó Jesús!
En efecto, relata san Juan que al atardecer del primer día de la semana (es decir, del domingo de resurrección), los discípulos estaban reunidos con las puertas cerradas, por miedo a los judíos. Entonces llegó Jesús, se puso de pie en medio de ellos y les dijo: «La paz con ustedes». Y les mostró las manos y el costado. Los discípulos se alegraron de ver al Señor. Jesús volvió a decir: «La paz con ustedes. Así como el Padre me envío a mí, también yo los envío a ustedes». Dicho esto, sopló sobre ellos y les dijo: «Reciban el Espíritu Santo. A quienes perdonen sus pecados les serán perdonados; y a quienes se los retengan les serán retenidos» (Jn 20,19-23).
Según el Nuevo Testamento, entonces, el Espíritu Santo bajó dos veces sobre los discípulos. Una (según san Juan) en Pascua; y la otra (según Los Hechos) cincuenta días más tarde, en Pentecostés. ¿Hubo entonces dos venidas? ¿Acaso la primera no fue eficaz, y se debió recurrir a una segunda?
Problemas con tanto Espíritu
Se han propuesto varias teorías para explicar el doble relato. Por ejemplo, que el Espíritu Santo bajó en Pascua de una manera transitoria, mientras que en Pentecostés bajó de manera definitiva. O que en Pascua el Espíritu descendió de un modo individual, sólo para los discípulos, mientras que en Pentecostés bajó para todo el mundo.
Pero estas teorías hoy no son aceptadas. Porque en ningún momento el evangelio de san Juan da a entender que el Espíritu Santo allí entregado sea provisional, o tenga una función puramente individual. Tanto en Juan como en Hechos, el Espíritu Santo aparece bajando sobre los discípulos de un modo definitivo, pleno, total.
Entonces, ¿cómo explicar que haya dos relatos?
Una nueva semana
La solución que hoy proponen los biblistas es muy simple: los dos autores están contando el mismo acontecimiento, es decir, la única venida del Espíritu Santo sobre los seguidores de Jesús. Pero ambos lo cuentan de manera distinta, porque cada uno tiene una intención especial, o sea, una teología particular.
Para el evangelio de Juan, la muerte y resurrección de Jesús provocaron una nueva creación en el mundo. Es como si la primera creación, aquélla contada en el Génesis en siete días, hubiera quedado obsoleta, superada, y hubiera aparecido de pronto, gracias a la resurrección del Señor, un nuevo mundo con nuevas criaturas. Ahora bien, para que entrara en funcionamiento esta nueva creación, Dios tenía que mandar su Espíritu, tal como había sucedido al principio del mundo. Por eso Juan cuenta que el Espíritu Santo bajó el mismo día de Pascua: porque su misión era crear un mundo nuevo, apenas muerto y resucitado Jesús.
Si atendemos ahora a los detalles que Juan pone en su relato, veremos que aluden a esta nueva creación.
En efecto, comienza diciendo: Al atardecer del primer día de la semana. ¿Por qué? Porque justamente al atardecer del primer día de la semana, Dios había creado el primer mundo (Gn 1,1-5). Por eso ahora, la nueva creación debía comenzar también el mismo día.
"When he, the spirit of truth, is come, he will guide you into all truth."--John 16:13.
PENTECOST signifies fiftieth, and was used amongst the Jews as the name of one of their most important feasts or religious celebrations. As their fiftieth "Jubilee" year followed a cycle of seven times seven years, so Pentecost, as a jubilee day, followed a cycle of seven times seven days, from the time of the gathering of the sheaf of first-fruits, which was presented before the Lord as a "wave-offering." This sheaf of the first-fruits evidently typified our Lord in his resurrection on the sixteenth of Nisan--he having been slain as the Passover Lamb on the fourteenth of Nisan.-- Lev. 33:5,6,15,16.
In our last lesson we noted the fact that it was the eleven apostles that were witnesses of our Lord's ascension, "men of Galilee;" and it was these, who were to be his special representatives, and through whose word others were to believe, that he instructed to tarry at Jerusalem until endued with power from on high. The present lesson shows us the same eleven apostles in the upper room complying with our Lord's injunction, waiting in an attitude of prayer and expectancy, and in readiness to begin their mission of feeding his sheep and lambs. In harmony with this view is the statement, a little later on, when the preaching began, that "all these are Galileans." And again, "Peter standing up with the eleven." (Acts 2:7,14.) We are not positively informed that any others were present at this time, but from previous statements, to the effect that others (to a total of one hundred and twenty) met with the apostles, "continuing with one accord in prayer and supplication," we may reasonably infer that they were present at the time of the pentecostal outpouring of the holy spirit, and that the whole company was thus baptized, immersed in the holy spirit, which filled the place where they were assembled. There is no good reason, however, for questioning respecting the cloven tongues of fire--that these sat upon any but the apostles. The statement is that "It sat upon each of them, and they were all filled with the holy spirit, and began to speak with other tongues, as the spirit gave them utterance." The subsequent statement is that all those who spoke, all to whom the spirit gave utterance or tongues, were Galileans; but whether or not the apostles were thus specially recognized at this time, we are assured, not only from our Lord's words, but also from his subsequent revelation, that the apostles occupied a special place in [R2820 : page 174] connection with his Kingdom, his Church, assigned to no others.--John 6:70; Rev. 21:14.
The Pentecostal blessing signified divine acceptance of the sin-offering which, finished at Calvary, our Lord at this time had presented before the Father. The outpouring of the holy spirit upon the consecrated believers constituted their begetting of the spirit to the new nature, and implied thus, that the condemnation upon them as the children of Adam and under the Law Covenant was cancelled, and that now they were accepted in the Beloved, counted as children of God, and if children then heirs of God, joint-heirs with Jesus Christ their Lord, if so be that they would suffer with him, that they might also be glorified together--Rom. 8:16,17.
As is implied in our Lord's statement and in his promise, this was a new thing. No such outpouring of the divine spirit had ever occurred before as respected the children of Adam. Indeed, no such acceptance and new begetting on God's part was possible until first the sin-offering had been made and accepted. The only thing corresponding to it was the descent of the holy spirit upon our Lord at the time of his consecration at baptism in Jordan. He there received the holy spirit of adoption in the same sense, but "without measure," he being perfect; those who received this holy spirit at Pentecost received it by measure, that is, in limited degree. (John 3:34.) Altho they were all "filled" with the spirit, yet, because of weakness and imperfections of their organisms, they could only receive limited measures, --these differing one from the other according to natural temperaments, etc.
God's holy spirit had indeed been manifested in various ways previously, but all of them differed from this manifestation. For instance, it was the holy power of God which moved upon the waters in connection with the world's creation. (Gen. 1:2.) Again, as the Apostle Peter declares, "Holy men of [R2820 : page 175] old spake and wrote as they were moved by the holy spirit"--mechanically. (2 Pet. 1:21.) He further explains that what they spake and wrote they did not comprehend; because their utterances and writings were not for themselves, but for us of the Gospel age. We are, therefore, to recognize the fact that the spirit dispensation had its beginning in Jesus, when he was thirty years of age; but so far as others were concerned its beginning was in the sanctified ones at Pentecost, as recorded in this lesson. Neither are we to think that these Pentecostal outpourings and baptisms require a repetition, for the holy spirit thus once poured upon the Church was to abide, to continue, with the Church, not to be withdrawn and poured out afresh repeatedly. Some have concluded that there were times when the holy spirit was not in the world at all; but this was because they were looking for it in a wrong direction or under wrong conditions. At times the nominal church of outward professors has been so overgrown with the "tare" element that the true "wheat" could not so readily be discerned, yet we are confident that the Lord never left himself without a witness, and that even in the darkest hour of the dark ages there were some of God's true people in the world; some representatives of the body of Christ; some, therefore, possessing the holy spirit; some who therefore constituted the salt of the earth and the lights of the world, even tho the darkness was great around them and its influence so powerful that no record of the true Church is to be found, but only the records of the apostacy.
The holy spirit, in harmony with our Lord's promise, was sent only to the consecrated class, and was to abide in the true Church class, "the body of Christ;" and we, and all others who since have come into fellowship and union with our Lord, "the head of the body which is his Church," have thus come into and under the influence of the holy spirit, our rightful portion and privilege. By this spirit we were begotten to the spiritual nature, and became heirs of all the exceeding great and precious promises which belong to "the body of Christ."
It was appropriate that the giving of the holy spirit should be with certain outward demonstration and manifestation; not merely to impress and convince the apostles and the early Church, but also for the benefit of those who should subsequently come into relationship with the Church. Faith must have a ground to rest upon; an assurance that there was at the beginning such a direct recognition of the Savior's sacrifice and of the divine acceptance of the consecrated ones who trusted in him. The rushing wind fitly represented this holy spirit; indeed the words "spirit" and "wind" are both from the same Greek word; a wind is the best illustration of God's spirit, because it is powerful, and yet it is invisible. The cloven or split tongues "like as of fire" or light, was also fit symbols by which to teach the Church something respecting the divine power that had come upon her.
As a tongue it represented the influence which God would use during this Gospel age as the agency of his spirit in accomplishing the work he now designs to do; for "it pleased God by the foolishness of preaching to save them that believe." (1 Cor. 1:21.) This way of preaching is not a foolish way, since it is God's way; but it is so different a way of effecting a work from what the natural man would have chosen that it seems to him to be an unwise way. True, at the beginning of this age the tongues, the preaching, was supplemented by miraculous "gifts" among the Lord's people, but these were not designed to be permanent, as the Apostle explains (1 Cor. 13:8); and after the apostles who alone had the power to confer these gifts had died, the gifts themselves of necessity gradually vanished; since which time the preaching tongue has been practically the only instrument which the Lord has used in connection with his great work of calling out and sanctifying the peculiar people to be the Bride, the Royal Priesthood, the Body of Christ.
Some have incorrectly identified the fire-likeness of these tongues with the prophecy of John the Baptist, respecting Christ, saying, "He shall baptize you with holy spirit and with fire." (Matt. 3:11,12.) John's words were not addressed to the disciples, but to the promiscuous company of his hearers, some of whom were Israelites indeed, and some, as he declared, a generation of vipers. The Pentecostal blessing was indeed the fulfilment of a part of John's prediction; viz., the baptism of the holy spirit (Acts 1:5); but this was not the fulfilment of the latter part of John's prophecy respecting the baptism of fire. The room wherein the disciples were assembled was not filled with fire, and they were not immersed in it, either literally or figuratively. The cloven tongues which appeared upon their heads were not fire, but light, a fitting symbol of the holy spirit, and the message of light and truth and blessing which the apostles were proclaiming. The baptism of fire, which John predicted, came later, not upon the faithful of Israel, but upon the class whom John designated, a "generation of vipers"--upon the class of whom the Apostle Paul says, "Wrath is come upon this people to the uttermost." The trouble, the destructive trouble, the fiery trouble, in which that whole nation was figuratively engulfed and baptized, and which ended in A.D. 70, after witnessing the destruction of millions of lives, millions of property, and the complete overthrow of Israel's national polity, was the worthy fulfilment of John's prediction of a baptism of fire.
The fact that the holy spirit upon the apostles was accompanied by miraculous manifestations or gifts, tongues, etc., does not imply any greater favor of God toward the primitive Church, which had those gifts, than toward the Lord's people of a later day, after those gifts had ceased; for, as the Apostle points out, it was possible for some to have those gifts without having much of the real spirit of the Lord. He says, "Tho I speak with the tongues of men and of angels, and have not love, I am become as soundingbrass or a tinkling cymbal. Tho I have the gift of prophecy, and understand all mysteries and all knowledge, and tho I have all faith, so that I could remove mountains, and have not love, I am nothing." (1 Cor. 13:1,2.) We are, therefore, to esteem love for the Lord and for the brethren and for the neighbor-- active love, which does as well as wishes and says-- to be the best evidence of an acceptable condition [R2820 : page 176] with the Lord, the best evidence of a filling with his holy spirit--a far better evidence than the possession of the "gifts" described. Far greater, far more precious gifts of the spirit, then, are the gifts which the spirit develops in us--the fruits of the spirit--joy, peace, faith, love, etc.
The news respecting the miraculous manifestation of divine power spread rapidly through the city of Jerusalem, which, in addition to its general population, had at this season of the year visitors from all the neighboring countries, speaking various languages and dialects. And this furnished the opportunity for the Lord's humble disciples, "unlearned men," to begin their great work for which now they were fully commissioned and empowered. Quite possibly by this gift of tongues the Lord made up to his disciples the lack of larger education and fitted them for the work; at all events, not only on this occasion do we find that they were able to discourse in all the various languages, but subsequently, when traveling in various quarters, we have no mention of any difficulty encountered in respect to the languages or dialects, tho these were many amongst the different classes and nationalities.
The concourse of the people at Jerusalem attending this feast was of a religious kind--the most religious Jews from all the surrounding countries and nations (where more Jews resided than in Palestine), gathered on such occasions to do homage to the Lord, to render thanks and to pray for the promised blessings [R2821 : page 176] and Kingdom. In addition to this it was the custom for many of the most religious to permanently remove to Jerusalem in their old age, that they might die there; and thus we see that the Lord's arrangements, and the human arrangements which his providence had favored, all cooperated at this time for the favorable presentation of the good tidings that Messiah had come, and that he had redeemed Israel and the world, according to the prophets and the types; that he had ascended to the Father as the great High Priest for his people; and that this Pentecostal blessing represented the divine favor bestowed through him, and open to as many as would really receive him and become his followers--disciples. When we consider the class of hearers, and the miraculous power resting upon the speakers, it need not surprise us that so many were converted in so short a time--three thousand.--Acts 2:41.
We are given but a meagre account of the preaching; viz., an extract from Peter's discourse; but from the number of converts it is evident that all of the apostles engaged in the service. A summary of their preaching is given in vs. 11, where the hearers are represented as saying, "We do hear them speak in our tongues the wonderful works of God." These wonderful works we have already referred to as relating to our Lord's death and resurrection, and his commission to his apostles, which they were now carrying out. True, it is said that the apostles used other words, amongst them, "Save yourselves from this untoward generation"--thus intimating the condemnation of the Jewish Church and polity, and the fire of divine wrath, the trouble, shortly to come upon them.
But the main part of their discourses was not a tirade against the Jews, but rather a showing forth of the wonderful features of the divine plan; and even in the charge against the rulers and the people for the great crime they had committed in crucifying Jesus, the Apostle puts the matter as kindly as possible, saying, "I wot that in ignorance ye did it, as did also your rulers." Herein we have a valuable lesson for all the followers of Christ who preach in his name and who would win souls from the darkness of error to harmony with God. The proper, the effective preaching, today and then, is that which tells of the wonderful works of God in man's redemption, and not that which tirades against the nominal church-- even tho it be necessary occasionally to point out the errors of Babylon, as the apostles pointed out the errors of Judaism. Our course, like theirs, should be one of great moderation and kindness, as well as plainness of speech, "speaking the truth in love."
The harvest work of the present time reminds us much of this gathering of the harvest in Israel. Now, as then, those who are addressed by the holy spirit are the Israelites indeed--"devout men out of every nation under heaven." And so prominently is this the direction in which the holy spirit is guiding in this harvest work that one of the charges against the work is, that we are not going after the drunkards and harlots and gamblers and thieves and vagabonds, but are seeking to feed the Lord's sheep and lambs,-- seeking to present present truth, meat in due season, to the devout of every nation. And such, we believe, is the will of God concerning us; and so we advise that all of the Lord's people, as they seek to proclaim the grace of God, remember the words of the Lord, that we are to feed his sheep and his lambs, and not spend unnecessary time with the goats and the wolves, as soon as we recognize their kind, except it be to drive them off or to expose their true character to the sheep.
Our commission is to "preach the Gospel to the meek," not to the froward and the vile; to bind up the broken-hearted, not to seek to break the hard hearts. The Lord has his own plan for dealing with the stony hearts in the time of trouble which is near, and during the Millennial age, in which the necessary force will be used to restrain the evil and to open their eyes and ears of understanding. Now our commission is to go to those who have an ear. "He that hath an ear let him hear." Those who have not the ears to hear the message, and who have not the hearts to appreciate its beauty, should not be argued with or wrangled with, but wisely left as quietly as possible in their ignorance and blindness until the Lord's due time for scattering the pall of darkness, the gross darkness which Satan has brought upon the people. We had rather leave in ignorance and under the bonds of superstition those who manifest no appreciation of the grace of God; for doubtless, if their superstitions were loosed in the present time, it would be nothing to their advantage; perhaps to the disadvantage of others. Let us remember that the Gospel message is to gather out the Lord's peculiar people, a little flock, and that so far as the world is concerned the Gospel is only a "witness" now.
It was while I was studying and wrote an article called, The Hidden Meaning of Pentecost, that I became aware of when an old year ends and a new year begins according to Yahweh’s timetable as opposed to man’s. In the process of writing the article, I discovered some other very important truths Pentecost conveys to the followers of Yahweh. On the fiftieth day is Pentecost. The fiftieth day is representative of the Jubilee, the fiftieth year. Each of the seven Sabbaths represented a Land Rest Year followed by the fiftieth day. On Pentecost, the Torah was given in Exodus 19. These are the Ten Commandments. On Pentecost, the Holy Spirit was given in Acts 2. At the beginning of the countdown to Pentecost is the Barley Wave offering. On this day, Yahshua leads the saints to be presented to Yahweh as representative of the saints still yet to come. It was concluded that the end of the countdown to Pentecost was when the Wheat Harvest Wave Offering was presented, representing those saints at the end of this age, who would also be raised up from the grave on Pentecost. I strongly recommend we study this annual reminder of the Jubilee shown to us each year at the appointed time on Pentecost before continuing to read ahead regarding the Jubilee. This initial understanding is critical before the greater part of the Jubilee message can be revealed to you. You can read the rest of this if you want, and you will know what it says—but will you understand? Will you let it become written on your heart? Knowledge is of no use unless you come to a deeper understanding of things. Wisdom is gained from understanding.
The Prophetic Jubilee Years Written August 20, 2011
by DJ. Love, Bnei HaMashalim
Leviticus 25:9 Then shalt thou cause the trumpet [shofar] of the jubilee to sound on the tenth [day] of the seventh month, in the "Day of Atonement" [Yom Kippur] shall ye make the trumpet [shofar] sound throughout all your land.
Okay Beloveds, what you have just read is so prophetic that it must not be ignored. So let me spell it out for everyone in advance of further "Physical to Spiritual" parallel proof. What verse nine just told us is that "The Last Trump" will occur on "The Day of Atonement" [Yom Kippur] on the very "Last Jubilee", but that's not all, as you shall see; Jubilee is, also, paralleled by "Pentecost".
Revelation 10:7-8 But in the days of the voice [the calling] of the seventh angel, when he shall begin to sound ("The Last Trump"), the mystery of YHVH should be finished, as he hath declared to his servants the prophets. ¶ And the voice which I heard from heaven spake unto me again, and said, Go [and] take the little book which is open in the hand of the angel which standeth upon the sea and upon the Earth.
Revelation 11:15 ¶ And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become [the kingdoms] of our kurios, and of his anointed; and he shall reign forever and ever.
The next phase of this "Physical to Spiritual Parallel" proof is the parabole(Greek for parallel), which is the perfect parallel that was designed by YHVH to teach His prophetic children (Those with "Ears to Hear", and "Eyes to See")when to expect "The Call" or "Voice" of "The Seventh Angel" to say "Come up hither" or "Rise". Anybody reading this have an idea, who "The Seventh Angel" is ? Can you say, "Messiah"?
Revelation 4:1-2 ¶ After this I looked, and, behold, a door [was] opened in heaven: and the first voice which I heard(Revelation 1:10)[was] as it were of a trumpet talking with me; which said, Come up hither [Rise], and I will show thee things which must be hereafter. And immediately I was in the Spirit (symbolically Resurrected): and, behold, a throne was set [placed] in heaven, and [only one] (Messiah)sat on the throne.
Yes, beloveds, the parallels that are being drawn are the Spiritual relationships that exist between "The Resurrection of The Saints" (in Messiah's name), "The Last Trump", "Yom Kippur" (Day of Atonement), "Succoth" (Sukkot), the Seven Week (49 days)"Omer Count", "The Feast of Firstfruits", and those of "The Sacred Seventh Month" with those of "Jubilee" and "The Sacred Seventh Millennium" !
Leviticus 25:4 and 8-9 4 But in the seventh year (a Sabbath Year)shall be a sabbath of rest unto the land, a sabbath for YHVH: thou shalt neither sow thy field, nor prune thy vineyard.
8 ¶ And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. 9 And ye shall hallow the fiftieth year (Jubilee), and proclaim liberty(freedom from Self)throughout [all] the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession (land), and ye shall return every man unto his family.
Leviticus 23 "Parallels" Leviticus 25
Leviticus 23:15-16 ¶ And ye shall count unto you from the morrow [the morning] after the [weekly] sabbath, from the day that ye brought the sheaf of the wave offering; seven [weekly] sabbaths shall be complete: Even unto the morrow [the morning] after the seventh sabbath [forty-nine days or Shavuot] shall ye number fifty days [Pentecost]; and ye shall offer a new meat offering unto YHVH.
Dual Prophetic Parallels exist within "The Counting of The Omer" One is represented by the "Seven Weeks", which are a direct parallel to "Seven Millenniums"; the other is represented by "Fifty Days", which symbolically ties "Pentecost" to "A Jubilee", but not just any "Jubilee" but rather "The Jubilee" that occurs at "The Beginning of Sabbath Millennium". Why? Because "The First Year of The Millennial Count" is, also, "The First Year of The Jubilee Count". Meaning mathematically the two are in sync, and since the number fifty divides evenly into six thousand years exactly one-hundred and twenty times, it means that the last Jubilee will occur exactly at the end of the sixth millennium and at the beginning of the first day of the "Seventh Millennium". Do not make the error of comparing "The Seven Weekly Sabbaths" of the "Omer Count", with the "Forty-nine Days to Shavuot and the Fifty Days to Pentecost". The relationship that does exist between the two represents simultaneous occurrences, that are currently "In Progress" even as you read this message; while the seven weeks represent seven millenniums, the fifty days represent fifty Jubilees OR two-thousand and five hundred years since the Beginning of The Jews returned from exile. Do you not see how the Jews being returned from exile satisfies the requirement of a Jubilee?
In approximately 461 BCE the king of Persia began the fifty by fifty Jubilee return when he sent fifty-thousand Jews back to Jerusalem; that "Jubilee Return" from exile is still occurring and will ultimately end with the return of "The Spiritual Jew" to New Jerusalem with "The Pentecost of All Jubilees". Yes, beloveds, "Pentecost" is a foretaste of "The Final Jubilee" to occur immediately prior to the beginning of "The Sabbath Millennium" and "The Spring Harvest" of "The Spiritual Jew" [Firstfruits].
Ezra 1:1-3 ¶ Now in the first year of Cyrus king of Persia, that the word of The LORD YHVH by the mouth of Jeremiah [the prophet] might be fulfilled, the LORD stirred up the [righteous] Spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and [put it] also in writing, saying, 2 Thus saith Cyrus king of Persia, "The LORD GOD of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which [is] in Judah. 3 Who [is there] among you of all his people [The Jews]?his [whose] GOD be with him, and let him [The Jews] go up to Jerusalem, which [is] in Judah, and build the house [temple] of the LORD GOD of Israel, (he [is] the GOD,) which [is] in Jerusalem.
Thus began "The Omer Count" to "The Pentecost of All Jubilees" for "The Firstfruits" of symbolic wheat. 2500 years for "The Return from Exile" and beginning with "The Physical Jew", whose "GOD be with him", and ending with "The Spiritual Jew", whose GOD be with him". Yes, beloveds, "We" are now awaiting "The Pentecost of All Jubilees".
So why is the Parabole or Mashalim [the Parallels] of the "Fiftieth Day" [Pentecost] and the "Fiftieth Year" [Jubilee] important to "Us" ? Because this makes the "Sacred Seventh Month" and its "Holy Days" a direct parallel of "The [seventh] Sabbath Millennium" and the prophetic events that lead up to "The Seventh" or "Last Trump", as well as, the events that will occur after the "Seventh" or "Last Trump". Also, keep in mind that "The Feast of Firstfruits" (that follows Pentecost)is a "Spring Harvest" parallel, while "Succoth" [Sukkot] (that follows Yom Kippur) is a "Fall Harvest" parallel. Moreover, it means that we can confirm when the next Jubilee year will occur, and shockingly one-hundred and nineteen Jubilees have already occurred since the "First Adam"; meaning "We" only have one more to go. See the Message on "The Last Trump". Beloveds, YHVH's "Plan of Salvation" has existed in Symbolic Parallel Format within "The Mind of YHVH" since before "The Beginning of Creation", and all "We" need(ed) to do was realize The Importance of YHVH's Sabbaths. Without "YHVH's Sabbaths" in our hearts, "We" have no future with YHVH. Do you remember "The Shema"? Do any of you truly believe that YHVH's Sabbaths have ever been lost to His prophetic Children ? Do any of you truly believe that YHVH's Weekly Sabbath can occur on any day of the week OR that any of YHVH's Holy Sabbaths can occur whenever it is convenient for man? See "International Dateline Dilemma".
Jubilee, Pentecost, and Yom Kippur and Redemption for YHVH's Chosen
Leviticus 25:10-15 10 And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land (Coming Kingdom of YHVH on Earth)unto all the inhabitants (Jubilee)thereof: it shall be a "Jubilee" [Spiritually Joyous Occasion] unto you; and ye shall return every man unto his possession (Land), and ye shall return every man unto his family (NO EXILE, no debt or slavery or captivity). 11A "Jubilee" shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. 12 For it is the "Jubilee"; it shall be Holy [Righteous] unto you: ye shall eat the increase [excess or stored foods] thereof out of the field (1 Corinthians 3:7). 13 In the year of this "Jubilee" ye shall return every man unto his possession (Land). 14 And if thou sell ought unto thy neighbor, or buyest ought of thy neighbor's hand, ye shall not oppress one another: 15 According to the number of years after the "Jubilee" thou shalt buy of thy neighbor, and according unto the number of years of the fruits he shall sell unto thee:
2 Corinthians 9:10-12 10 Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness; 11 Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to YHVH. 12 For the administration of this service not only supplieth the want of "The Saints", but is abundant also by many thanksgivings unto YHVH;
So what is it that "The Jubilee", "Pentecost", and "Yom Kippur" [Day of Atonement] have in common ? Simply that they all represent a "Oneness with YHVH".
The Jubilee year states the "Oneness with YHVH" as "Freedom or Liberty" from "The Burdens of The Flesh" (from Sin or Self or captivity).
Pentecost states the "Oneness with YHVH" as being "In The Spirit", as a "Holy Spiritual Image" of YHVH's "Righteousness Seeking Spirit" (Holy Spirit).
Yom Kippur [Day of Atonement] states the "Oneness with YHVH" as being in "The Presence" of YHVH. Remember "The Day of At-One-Ment" is a fast where "The Flesh" is no longer important, because "We" are "As One" or "Married" to YHVH.
Now there are a great many "Rules and Regulations" concerning "The Jubilee Year", but it is not the "Rules and Regulations" that are important, but rather, what "The Rules and Regulations" are saying. And they all say, "Freedom from Self", "Freedom from the burden of Sin", "Freedom from unrighteousness", "Freedom from captivity", "Love of one another", "Love of Righteousness", "Charity", "No Slackers", "No unfair advantage", "No suffering", and . . . . . .
Romans 13:1-14 8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself. 10 Love worketh no ill to his neighbor: therefore love is the fulfilling of the law. 11And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. 12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. 13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. 14 But put ye on the Lord Messiah YahShua, and make not provision for the flesh, to fulfil the lusts thereof.
So when was the first "Jubilee Year"?
So when was the latest "Jubilee Year"?
The very first Jubilee Year began with "The First Adam", and the very last "Jubilee Year" will begin with "The Last Adam" (not his physical birth, but Spiritual return).
1 Corinthians 15:45-47 45 And so it is written, The first man Adam was made a living soul [of flesh]; the last Adam [was made] a quickening spirit. 46 Howbeit that [was] not first which is spiritual, but that which is natural; and afterward that which is spiritual (Messiah was not born or created before the first Adam). 47 The first man [is] of the earth, earthy: the second man [is] the kurios (YHVH's proxy)from "The Clouds", Righteousness Seeking.
According to our calculations, detailed in "The Last Trump" message, the "Latest Jubilee" occurred in 1989 AD., but the Jubilee that coincides with "The Last Trumpet" will most probably occur in 2039AD during [at the beginning of] "The Sacred Seventh Month" for a total of sixty Jubilees from the "First Adam" to the completion of "Solomon's Temple", and sixty more Jubilees from the completion of "Solomon's Temple" (3000 BCE)to "The First Resurrection of The Saints" [Spring Harvest] at "The Return of The Second Adam"; Messiah Yahshua.
By the way, did you realize that in 1989 there was a mass immigration [return from exile] of Jews from the former Soviet Union. A perfect symbol of a Jubilee taking place.
Blessings, D.J. Love
Remember The Sabbath Day and Keep it Holy!
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LOS 8 DIAS DE LA CREACION SON UNA REFERENCIA A LOS 7 AÑOS SABATICOS, OSEA 49 AÑOS MAS EL AÑO DE JUBILEO, QUE ERA EL AÑO 50 QUE JUSTAMENTE COMENZABA EN YOM KIPUR, EL DIA DEL JUICIO. LA REFERENCIA 11/7, EN EL MARCO AL 11 DE SEPTIEMBRE, TIENE RELACION CON LA GRAN PIRAMIDE COMO HE EXPUESTO EN MENSAJES ANTERIORES, CON REFERENCIA AL RADIO DE LA TIERRA MAS EL RADIO DE LA LUNA.
GRAN PIRAMIDE DISEÑADA EN FUNCION A LA MANZANA DORADA (NUMERO DE ORO PHI=1.618033), AL NUMERO 4 (CUATRO FASES DE LA LUNA CADA SIETE DIAS O CUARTO MANDAMIENTO CON REFERENCIA AL SEPTIMO DIA) QUE TAMBIEN ES EL CUADRADO DE LA CUADRATURA, AL CIRCULO (POLIGONO DE INFINITO=NUMERO 8=OCTAVO DIA) QUE ES LA CONVERSION DEL AGUA EN VINO, EN EL MARCO A LAS BODAS DE CANA.
Squaring the Circle - The Great Pyramid
The square represents the physical. The circle represents the spiritual. All sacred geometers have attempted the impossible: to square the circle (create a square who's perimeter is equal to the circumference of a circle.)
Here is the first of two valiant attempts: This squaring of the circle works with a right triangle that represents the apothem (ZY) - (a line drawn from the base of the center of one of the sides to top of the pyramid), down to the center of the base (ZE), and out to the point where the apothem touches the Earth (EY).
The Great Pyramid of Egypt (Sphinx in foreground)
Now let's look at this in 2D, from directly above.
For the purpose of this exercise, the side (AB) of the base equals 2.
(ABCD) is the base of the Great Pyramid.
This is lettered similarly to the wire frame version (above).
For the purpose of this exercise, the side (AB) of the base equals 2.
Construct square (i JKD), thus creating double square (JKE f).
Create diagonal (EK) which intersects (i D) at (l).
iD = 1, therefore the diameter of the circle is also 1.
(EK) = (5) = .618 + 1 + .618
Put the point of your compass at (E) and extend it along the diagonal (EK) to point (m) where the circle intersects (EK), and draw the arc downward to intersect (KD f C) at (n).
If (EK) = (5), and (l m/l D) and l i = .5, the diameter of this circle is 1.
This makes (E m) = .618 + 1, or 1.618.
(E m) is the apothem.
Draw (E n) which intersects (A i l D ) at (o).
Put compass point at (f) and extend it to (n). Again put your point at (E) and draw the circle which happens to have the radius (E o).
(f n) is the height of the Great Pyramid.
This circle comes remarkably close to having the same circumference as the perimeter of the base (ABCD).
Let's go back to the original right triangle (EYZ) (EY) = .5
(YZ) = phi
(EZ) = (phi)
EY = .5, The apothem is phi/1.618. This makes the 51 degree + degree angle.
Using a² + b² = c², this makes the height the square root of phi.
Squaring the Circle - The Earth & the Moon
Create a square (ABCD) with (AB) = 11
Create diagonals (AC) and (BD) crossing at center point (E)
Construct a circle which is tangent to square (ABCD) at f
Construct two 3 . 4 . 5 right triangles, with the 4 . 5 angles at (A) and (D).
Connect the 5 . 3 angles creating square (abcd) with side (ab) = 3
{4 + 3 + 4 = 11, or side (AD) of square (ABCD)}
Create diagonals (ac) and (bd) centering at (e)
Create a circle that is tangent to square (abcd) at four places.
Draw line (Ee) which intersects side (AD) at (F)
(EF) = the radius of the larger circle and (eF) = the radius of the smaller circle
The larger circle thus created is to the smaller circle as the moon is to the Earth!
With your compass point at (E), create a circle with radius (Ee)
This creates a circle whose circumference is equal to the perimeter of square (ABCD)!
The Math:
1
(AB) = 11 (EF) = 1/2 of (AB) = 5.5
(ab) = 3 (eF) = 1.5
Therefore 5.5 + 1.5 = 7
The circumference of a circle is equal to two times the radius (the diameter) times pi (3.1416).
C= 14 x 3.1416 C= 43.9824
2
In Square (ABCD), (AB) = 11 The perimeter of a square is four times one side. 11 x 4 = 44
According to the Cambridge Encyclopedia, the equator radius of the Earth is 3963 miles. The equator radius of the Moon is 1080.
The claim is that the smaller circle (in square abcd) is to the larger circle (in square ABCD) as the Moon is to the Earth.
3
(EF) = 5.5 (F e) = 1.5 5.5 : 1.5 :: 3963 : 1080 5.5 / 1.5 = 3.66666 3963 / 1080 = 3.6694 - (if it had been 3960, it would have been exact!)
EL NUMERO DE ORO PHI=1.618033 SALE MATEMATICAMENTE DE LA UNION DE DOS CUADRADOS (FORMA DE NUMERO OCHO)
YHWH TIENE TODO CODIFICADO PARA QUE LE GLORIFIQUEMOS Y LE ADOREMOS. LA VIA LACTEA TIENE UN FUERTE NEXO CON EL GRIAL. EL CRUCE SAGITARIO/EAGLE/AGUILA TIENE UN FUERTE CONTEXTO GALACTICO.
252. Juan 8:32: y conoceréis la VERDAD, y la VERDAD os hará libres.
NO CONSPIRE MAS CONTRA LA VIUDA
274. Juan 8:7: Y como insistieran en preguntarle, se enderezó y les dijo: El que de vosotros esté LIBRE sin pecado sea el primero en arrojar la PIEDRA contra ella.
EINSTEIN (SIGNIFICA PIEDRA)
¿CASUALIDAD O CAUSALIDAD?
EVERYTHING IS CONNECTED AND THERE ARE NO COINCIDENCES
Teniendo en cuenta que en el año 2001, en el contexto a luna nueva en luna llena, el 11 de septiembre cayo en YOM KIPUR, osea el dia del juicio. En funcion a JUAN 8, cuando los fariseos le tiraban piedras a la ramera, la referencia de la misma ES EL CHIVO EXPIATORIO DEL DIA DE LA EXPIACION. OSEA QUE LOS FARISEOS BUSCABAN UN CHIVO EXPIATORIO EN LA RAMERA. Es notable la interrelacion de JUAN 8 CON LOS DOS TESTIGOS, osea una fuerte referencia al 11 de septiembre a las DOS TORRES GEMELAS E INCLUSO AL NOVENO MANDAMIENTO. Sabemos que segun levitico 25, EL JUBILEO COMENZABA EN EL DIA DE LA EXPIACION, osea el 9/10 del septimo mes hebreo, osea que hay una relacion del mismo con EL CHIVO EXPIATORIO. Sabemos que segun levitico 25, insisto, habia 7 años sabaticos y el año 50 era de jubileo, que era el año de la liberacion espiritual y economica. Si le sumamos 50 años al 11 de septiembre del 2001, es notable que en el mismo 11 de septiembre DEL AÑO 2051 cae en el 22/7 o 22 del septimo mes hebreo, que segun LEVITICO 23:33,36 ERA EL DIA DEL REGOCIJO EN LA LEY DE DIOS, EN EL CUAL LOS JUDIOS LEEN EL SALMO 119, MUY RELACIONADO CON EL 11 DE SEPTIEMBRE. OSEA QUE EL PATRON DEL NUMERO 8, en la creacion divina tiene este nexo, OSEA UNA REFERENCIA AL JUBILEO. HAY UNA CLARA REFERENCIA A LA CONSTELACION DE LEO EN EL MISMO TERMINO JUBI-LEO. EN ESTE MARCO, LOS OCHO DIAS DE LA CREACION ("MAQUINA DEL TIEMPO"), ES OBVIO QUE TIENE ESTE NEXO. ESTE PATRON NO ES POR CASUALIDAD. OSEA QUE ES OBVIO QUE JUAN 8 (NO ES CASUALIDAD QUE ES JUSTO EL NUMERO 8) TIENE ESTE MARCO. EL PERIODO DE 50 AÑOS (618 CICLOS LUNARES OSEA MUY RELACIONADO CON EL NUMERO PHI=1.618) TIENE ESTA CONNOTACION. ESTE PATRON ES MUNDIAL. ESTA EN TODAS LAS CULTURAS YA SEA GIZE, TEOTIHUACAN, LOUVRE, VATICANO, ETC,ETC,ETC.
LOS 8 DIAS DE LA CREACION SON UNA REFERENCIA A LOS 7 AÑOS SABATICOS, OSEA 49 AÑOS MAS EL AÑO DE JUBILEO, QUE ERA EL AÑO 50 QUE JUSTAMENTE COMENZABA EN YOM KIPUR, EL DIA DEL JUICIO. LA REFERENCIA 11/7, EN EL MARCO AL 11 DE SEPTIEMBRE, TIENE RELACION CON LA GRAN PIRAMIDE COMO HE EXPUESTO EN MENSAJES ANTERIORES, CON REFERENCIA AL RADIO DE LA TIERRA MAS EL RADIO DE LA LUNA.
Conventional wisdom has long held that the Babylonians were among the first to use a 360-day 12 month calendar, but the Biblical record shows a different scenario. This study will reveal the record of the Biblical Patriarch Noah using this 360-day calendar prior to the great flood. Since Noah and his family were the only human survivors to live after the flood, all men can trace their genetic roots to his family. Thus the many cultural records of the great deluge found in ancient myths and archaeological records, obviously were written down after the flood, and would have followed Noah and his descendants. Noah is a key Biblical Patriarch because he represents the transition between the pre-flood and the post-flood world. Thus all the systems of Biblical timekeeping that we have already documented in the article on The Calendar of the Biblical Patriarchs, going back to Abraham, Isaac, Jacob and Joseph, after the flood, including the coordination of the luni-solar year, the year divided into 12 months of 30 days, giving a 360-day year relating to the 360 degrees of the circle, all are traceable back to Noah's day. Thus, the calendrical practices of the Biblical Patriarchs are summarized in Noah, combining the Lunar, Solar and Sidereal years in his standards of timekeeping. Since Noah was already 600 years old when the flood waters descended upon Earth [Gen. 7:6], Noah continued the use of his calendar leading up to and during the 120-year period (120 x 3= 360) wherein he built the Ark. The construction of the ark was according to God's revealed plan, which follows a consistent divine pattern, the same tripartite pattern found in the Tabernacle of Moses and the Temple of David and Solomon. Before we provide the evidence for Noah's 360-day calendar, let's review some additional evidence for the calendar based on the star Sirius. We have already documented the recognition of the star Sirius or Sothic Calendarin the Book of Job [Job 38:12-15], as the oldest book in Biblical Canon and the only book of the Bible specifically addressed to the time period known as the Patriarchal Administration, [see our Timeline]. Historically, the Sothic Calendarfirst appears in ancient Egypt as the earliest 365-day calendar in history. One detail to notice here is that every 4 years the 365-day calendar falls behind the 365.25-day calendar, which is where our modern practice of the "leap year" comes in to correct this problem. Thus, every 4 years (365 x 4 = 1460 days) a leap-day was added to keep the coordination of the calendar in place. Job tells us that these calendrical practices were already in place among the Biblical Patriarchs, as part and parcel of their standard practices in Astronomyand timekeeping, which God first revealed to Adam.
Job 38:31-33 Canst thou bind the sweet influences of the Pleiades, or loose the bands of Orion? Canst thou bring forth the Mazzaroth in his season? Or canst thou guide Arcturus with his sons? Knowest thou the ordinances of heaven? Canst thou set the dominion thereof in the earth?
As we take a detailed look at the record of Noah's flood in Genesis 7, the first thing that requires our attention is the septenary pattern of the temporal record. In verse 4, God tells Noah that the flood rains were going to begin in seven days... From the very start of the events of the Creation Week, God had ordered temporal things according to a week of seven days. There is no historical precedent for a 7-day week in history that cannot be traced back to what the Creator instituted in the Creation Week [Ex. 31:15-16]. Thus the Sabbatical yearfounded upon this standard [Levi. 25:8], has continued through all sacred and secular calendars that followed, not only in Israel, but around the world. In Noah's Calendar the recorded dates of the flood in Genesis 7-8 are all Sabbaths, with one exception which we will discuss presently.
Genesis 7:11 In the six hundredth year of Noah's life, in the second month, theseventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.
This is the first time the word "month" is used in the Bible, upon which the Lunar Monthwas founded in Israel. The first day of the New Moonwas considered holy, and was associated with the weekly sabbath, and was usually first visible near sunset. This also explains why the day began at sunset in Hebrew timekeeping. The New Moonthat began every month [Num. 28:11], especially in the holiest seventh month [Num. 29:1], were special days of sacrifice and offerings to the Lord, which were enshrined throughout the Old Testament Law in the Tabernacle and Temple of Israel. In keeping with this septenary pattern of God's temporal order, the seven sabbaths of years became 49 years, leading unto the 50th year of the Jubilee [Levi. 25:8-13]. As we have seen already the luni-solar year was harmonized according to the 50-year Jubilee via the phi ratio, with 618 lunations in each 50-year cycle. This harmony of the luni-solar year allowed a predictive capability pertaining to the eclipse cycle, which was terrifying to the ancient cultures based on divination, but not to the Biblical Patriarchs, for whom divination was forbidden by God. Instead these men of God reaped the benefits of honoring the Creator for His Handiwork, and enjoyed the precision by which He set the celestial orbs in their paths, as a witness to His glory. It should be noted that man has continued to struggle with this coordination of the Solar and Lunar Cycles throughout the rest of the history of human timekeeping, and it remains a problem even into modern times. Due to the evolutionary bias in modern science, most researchers have not been willing to give the Creator His due when it comes to recognizing His Intelligent Design of these elements of Creation, along with the ordinances of Heaven that rule on Earth. Their preference has been to choose to continue chasing their theoretical tails in the scientific and social circles that they frequent, so they can take credit for their scientific "discoveries," and keep those reseach dollars flowing. As has been documented in Ben Stien's recent film "Expelled," any researcher or educator who even mentions the words Intelligent Design has been blackballed by the evolutionary thought police, and many times lost their tenure and professional teaching positions as a result. This is the same social environment, influenced by athieism that has prohibited God from being mentioned in the classroom, and called into question the very idea of American politicians opening their deliberations with prayer. It has always been a recognition and honoring of the Creator that provided the impetus of the Natural Law approach to Astronomy, whose influence was key in the development of a predictive mathematical Astronomy that far exceeds any Astrology carried out by the ancient heathen idolators. Their divination only served to degrade the original truth of the Astronomy of the Biblical Patriarchs, which accounts for the roots of the world monomyth. For additional information and further evidence of this corruption based on Astrology, please refer to our study on Biblical Astronomy vs. Astrology, including the section on "The Corrupted Constellations," which will give specific cases where the astrological practices of divination changed the original meaning the Creator attached to specific star pictures. [Ps. 147:4] We should also take note that the specific calendar days marked in the Biblical record of the flood, were later enshrined as holy days in the Old Testament Law. The months of the year were designated by number, 3 of them in this record [2nd, Gen. 7:11, 7th, Gen. 8:4, 10th, Gen. 8:5]. Most of the other numbered months are named in the Penteteuch, which confirms that Noah was working with the same MazzarothJob was; an entire zodiac of 12, 30-day months, as implied in the 360 degrees of the circle linked to the 360 days of this calendar. These twelve months were not named in Israel until after the Babylonian captivity, centuries later. This tropical zodiacalso incorporates a practical knowledge of the pi ratioat work in Noah's calendar, long before it was ever considered in ancient Astrologyor celestial science. More importantly, it gives us a decisive glimpse of the mathematical sophistication inherent in this Calendar of the Biblical Patriarchs, without doubt revealed by God, not motivated by divination, but the Revelatory Astronomydisclosed to these ancient Patriarchs, long prior to the development of any celestial science in ancient Mesopotamia. The origins of the mathematical standards of a Sexegesimal place-value notation are also evident in this system revealed by the Creator, based on the dual solar yearof both its annualand precessional cycles. The great cycle of the precession of the equinoxesframed by the 20-year Jupiter-Saturn Conjunction cycle, provides a window on this SexegesimalRhythmof precession, that was the basis of every major celestial calendar of the ancient world. The 12 months of 30-days in the 360 day-year of Noah's Calendar, all multiples of 60, provide values where each degree of time was equal to 1/360 of a day, or 4 minutes. This gives us the 60 second-minute, the 60-minute-hour, and the (6 x 60) 360-degree circle, all of which we still use in the modern world. This place-value notation system afforded all kinds of mathematical calculations from algebra to linear and quadratic equations, which Otto Neugebauer says: "became the foundation of a theoretical of mathematical character,Astronomy"2 the ancestor of modern scientific Astronomy.
Genesis 7:24 And the waters prevailed upon the earth a hundred and fifty days.
According to the calendar of 12 months with 30 days each, utilized by Noah, this 150 day period consisted of 5 months. This is established in Gen. 8:3b, which states: "and after the end of the one hundred and fifty days the waters were abated." If we add these 5 months to the second month mentioned in 7:11, we come to the seventh month.
Genesis 8:4-5 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. And the waters decreased continually until the tenth month: in the tenth month, on the firstdayof the month, were the tops [rosh; H7218] of the mountains seen.
From the 17th day of the 2nd month, to the 17th of the 7th month is exactly 5 months, in the 12 month, 30-day calendar. The Hebrew word for the "tops" of the mountains in verse 5: "rosh" [H7218]2 in the context of Noah's calendar, is also rendered "Dog-star" in Job 38:13 and 15,in reference to the star Sirius, in The Revised English Bible.3The ancients many times used the mountain ranges set against their horizon, as a reference point to orient themselves regarding the seasonal positions of the stars, Sun and Moon in their cycles.Archaeo-Astronomynotes a rich history of this practice in ancient cultures of the world and this could be very early evidence, perhaps even of the origins of this practice with the Biblical Patriarchs. This would also have associated the only star that provides a 365.25-day calendar, that also happens to be the brightest star in the heavens, with the highest mountain peaks where the Ark came to rest. If this is evidence of Noah's wisdom regarding the recognition of the Sirius or Sothic Calendaras it became known in ancient Egypt, it gives us an initial glimpse that the Biblical Patriarchs kept both of these calendars at the same time, as part of their harmonized luni-solar year. This also agrees with the Creator's purpose for the celestial lights stated in Genesis 1:14-17, to shed light upon the earth, in relation to the timekeeping of weeks, days and years. The luni-solar harmony based on the phi ratio[1.618...] which contains 618 lunations in every 50-year Jubilee cycle, exhibits the divine signature of the Creator's handiwork, as the "Source of life" throughout all levels of His Creation. This is why we also find the phi ratioor the divine proportion, so ubiquitously in all levels of the Kingdoms of Life in Nature. The phi ratio is the master pattern of all growth life on earth, as various life forms progress through succeeding geometric stages of life development.
Credits: D. Flores and B. Pichardo (Inst. Astronomia UNAM), P. Sánchez and R. Nafate (INAH).
Explicación: Bienvenidos al solsticio de diciembre, un día en que el mundo no se acaba … ni siquiera según el calendario maya. El día del solsticio de diciembre es la noche más larga del año en el hemisferio Norte y la más corta en el hemisferio Sur.
Para celebrarlo, mira esta espectacular fotografía de Orion elevándose sobre la pirámide central de Chichén Itzá, uno de los grandes centros mayas de la península de Yucatán. Conocida también como el Templo de Kukulkán, tiene 30 metros de altura y 55 metros de ancho en la base. Está construida mediante una serie de terrazas cuadradas por la civilización precolombina entre los siglos IX y XII.
La estructura se puede utilizar como un calendario y se caracteriza por las alineaciones astronómicas . De hecho, los mayas eran unos consumados astrónomos y matemáticos. Usaban con precisión los movimientos cíclicos de las estrellas, del Sol, de la Luna y los planetas para medir el tiempo y elaborar calendarios.
Brillan a través de las nubes en esta escena nocturna, las estrellas de la constelación de Orión, El Cazador, representaban una tortuga en el cielo maya. Tak sáamal.
Libro para niños : Pésaj : La Pascua judía o fiesta del paso
Los judíos celebran la Pascua para conmemorar su escape del cautiverio de manos de los egipcios (aproximadamente en 1250 a. C.).
El pésaj judío se origina en la historia contada en la Torá, en la que Yahvé mató a todos los primogénitos de los egipcios. Esta era la última de las plagas enviadas por Dios en contra del Faraón de Egipto y su pueblo por su negativa de liberar a los hijos de Israel. Dios ordenó a Moisés, líder de los hebreos, lo siguiente: Escogerán un corderito, tomarán su sangre para untar los postes y la parte superior de sus puertas. Lo comerán todo asado, con su cabeza y sus entrañas, con panes sin levadura. Yo recorreré Egipto y daré muerte a todos los primogénitos de los egipcios y de sus animales. Al ver la sangre del cordero pasaré de largo de vuestras casas.
Éxodo 12.5-14 Los sacerdotes judíos se acogen fielmente a lo exigido por la Tora. El pan no fermentado recuerda la salida apresurada en que faltó tiempo para hacer fermentar el pan (18 minutos). Esto debe cumplirse durante los 7 días anteriores a la Pascua.
El paso del mar Rojo
Éxodo 14.5-30 Luego de esto se debe celebrar la fiesta de los primeros frutos de la cosecha, en este caso de la cebada y cincuenta días más tarde (7 semanas) del trigo, dando origen a Shavuot (‘semanas').
ES OBVIA LA REFERENCIA ESOTERICA DEL MAR ROJO (MARIA / MAR-IA / MIR-YAM / MAR) CON REFERENCIA AL CABELLO ROJIZO DE MARIA LA MAGDALENA. ALLI TENEMOS LA CLAVE DEL "AGUJERO DE GUSANO", OSEA EL MISMO CRUCE DEL MAR ROJO DE LOS JUDIOS, TIPOLOGIA DE LA RESURRECCION DE CRISTO.
Credits: D. Flores and B. Pichardo (Inst. Astronomia UNAM), P. Sánchez and R. Nafate (INAH).
Explicación: Bienvenidos al solsticio de diciembre, un día en que el mundo no se acaba … ni siquiera según el calendario maya. El día del solsticio de diciembre es la noche más larga del año en el hemisferio Norte y la más corta en el hemisferio Sur.
Para celebrarlo, mira esta espectacular fotografía de Orion elevándose sobre la pirámide central de Chichén Itzá, uno de los grandes centros mayas de la península de Yucatán. Conocida también como el Templo de Kukulkán, tiene 30 metros de altura y 55 metros de ancho en la base. Está construida mediante una serie de terrazas cuadradas por la civilización precolombina entre los siglos IX y XII.
La estructura se puede utilizar como un calendario y se caracteriza por las alineaciones astronómicas . De hecho, los mayas eran unos consumados astrónomos y matemáticos. Usaban con precisión los movimientos cíclicos de las estrellas, del Sol, de la Luna y los planetas para medir el tiempo y elaborar calendarios.
Brillan a través de las nubes en esta escena nocturna, las estrellas de la constelación de Orión, El Cazador, representaban una tortuga en el cielo maya. Tak sáamal.
Libro para niños : Pésaj : La Pascua judía o fiesta del paso
Los judíos celebran la Pascua para conmemorar su escape del cautiverio de manos de los egipcios (aproximadamente en 1250 a. C.).
El pésaj judío se origina en la historia contada en la Torá, en la que Yahvé mató a todos los primogénitos de los egipcios. Esta era la última de las plagas enviadas por Dios en contra del Faraón de Egipto y su pueblo por su negativa de liberar a los hijos de Israel. Dios ordenó a Moisés, líder de los hebreos, lo siguiente: Escogerán un corderito, tomarán su sangre para untar los postes y la parte superior de sus puertas. Lo comerán todo asado, con su cabeza y sus entrañas, con panes sin levadura. Yo recorreré Egipto y daré muerte a todos los primogénitos de los egipcios y de sus animales. Al ver la sangre del cordero pasaré de largo de vuestras casas.
Éxodo 12.5-14 Los sacerdotes judíos se acogen fielmente a lo exigido por la Tora. El pan no fermentado recuerda la salida apresurada en que faltó tiempo para hacer fermentar el pan (18 minutos). Esto debe cumplirse durante los 7 días anteriores a la Pascua.
El paso del mar Rojo
centropuntocero.com en el gran toroide que es 500 × 334 - 74k - jpg
creacionhumanidadpazam... El Toroide y lamanzana 225 × 225 - 13k - jpg
lagranverdadoculta.blo... Esto escapa definitivamente de 1360 × 768 - 706k - png
Éxodo 14.5-30 Luego de esto se debe celebrar la fiesta de los primeros frutos de la cosecha, en este caso de la cebada y cincuenta días más tarde (7 semanas) del trigo, dando origen a Shavuot (‘semanas').
ES OBVIA LA REFERENCIA ESOTERICA DEL MAR ROJO (MARIA / MAR-IA / MIR-YAM / MAR) CON REFERENCIA AL CABELLO ROJIZO DE MARIA LA MAGDALENA. ALLI TENEMOS LA CLAVE DEL "AGUJERO DE GUSANO", OSEA EL MISMO CRUCE DEL MAR ROJO DE LOS JUDIOS, TIPOLOGIA DE LA RESURRECCION DE CRISTO.
Tema anterior
Primer 
5) = .618 + 1 + .618
