LA VIUDA PIDE JUSTICIA

JUAN 12:5-DINERO/DENARIO/DIANA/BETANIA-FUERTE

 

ROSARIO ESTA UBICADO EN EL PARALELO 33

 

PERIODO 3/2/1812 (BATALLA DE SAN LORENZO) HASTA MUERTE DE BELGRANO 20/6/1820=3060=20x153) dias

LA INDEPENDENCIA ARGENTINA INCLUSO ESTA INTERRELACIONADA CON LA SERIE DE FIBONACCI (NUMERO DE ORO PHI)

227

454=227+227

681=454+227

1135=681+454

1816=1135+681

Se da el impresionante nexo de la INDEPENDENCIA ARGENTINA EN FUNCION AL NUMERO DE ORO E INCLUSO TAMBIEN AL NUMERO PI (PATRON DE LA GRAN PI-RAMIDE, OSEA LA ALQUIMIA QUE ES EL SANTO GRIAL) Y AL TAMBIEN AL NUMERO 153 QUE TAMBIEN TIENE REFERENCIA A LA GRAN PIRAMIDE DE EGIPTO. ARGENTINA ES SINONIMO DE LA GRAN PIRAMIDE, OSEA DEL GRIAL.

171. Salmos 45:9: Hijas de reyes están entre tus ilustres;
Está la REINA a tu diestra con oro de Ofir.

ES CURIOSO que en la biblia la vez numero 171 en que aparece el termino REINA, esta interrelacionada con el 20/6 (solsticio) que es el dia numero 171 del calendario gregoriano. (VERDADERO SHAVUOT)

201. Romanos 11:33: ¡Oh profundidad de las riquezas de la sabiduría y de la ciencia de Dios! ¡Cuán insondables son sus juicios, e inescrutables sus caminos!

Desde la BATALLA DE SAN LORENZO (3 de febrero de 1812) hasta el 9 de Julio de 1816 tenemos exactamente 1618 (NUMERO DE ORO) dias y desde el 9 de Julio de 1816 hasta el 20 de Junio de 1820 (Muerte de Belgrano/Dia de la Bandera) tenemos 1442 dias, osea que sumando ambas cifras (1618+1442=3060=20x153) dias.

 ROSARIO, ADONDE ESTA EL MONUMENTO DE LA BANDERA ARGENTINA ES UNA REFERENCIA A MARIA LA MAGDALENA. EL NUMERO 153 (JUAN 21:11) ES EL NUMERO DE VESICA PISCIS Y QUE INCLUSO TAMBIEN ESTA CODIFICADO EN LA GRAN PIRAMIDE DE EGIPTO. INCLUSO EL MISMO NUMERO 306 TAMBIEN TIENE NEXO CON EL ARCA DE NOE (FIN DEL PERIODO DE LOS CUARENTA DIAS EN EL 11/11 QUE ES EL DIA NUMERO 306 DEL CALENDARIO LUNI-SOLAR HEBREO) Y QUE TAMBIEN INCLUSO ESTA INTERRELACIONADO MATEMATICAMENTE CON EL NUMERO DE ORO YA QUE 2XSEN 306=1.618033.

 

LA NUEVA JERUSALEM Y EL NUMERO 153

NUMERO 153/GEMATRIA DE "MARIA LA MAGDALENA"

Debido a una serie de e mail enviados por visitantes muy interesados por el significado de las pirámides de Gizeh según lo aportado en esta sección hasta el capítulo anterior, quisiera responder a dichas inquietudes no sólo de un modo personal, como ya lo he hecho, sino a todos los visitantes de esta sección mediante algunos capítulos más.

Tal como lo descurieron Robert Bauvat y Adrián Gilbert y demostraron fehacientemente según lo publicaron con el nombre de “El misterio de Orión” (edición 1996/ Emecé) el terceto de pirámides de Gizeh es una proyección del cinturón de Orión en la tierra.

Sería muy infantil de nuestra parte pensar que en semejante obra arquitectónica este hecho no tiene un significado orgánico con el que se desprende de su construcción y de los Textos de la Pirámide que fueron descubiertos y traducidos hace bastante tiempo.
En esos textos dice lo siguiente: “Ascenderás regularmente con Orión desde la región oriental del cielo y descenderás regularmente con Orión en la región occidental del cielo” (T.P. 820-822).
Es sabido que la totalidad de pirámides construidas en Egipto se encuentran en la margen oeste del río Nilo, mientras que en la margen opuesta, frente a Menfis, estaba situada Heliópolis, la Ciudad del Sol.  Allí, en Heliópolis, era celosamente custodiado el conocimiento de este significado que estoy revelando en estos capítulos, de un modo muy superficial, obviamente.
Se trataba de un conocimiento al que sólo tenían acceso los sacerdotes de Heliópolis. De modo que las palabras extraídas del Texto de las Pirámides, comentadas anteriormente, están afirmando que algo desciende en el hombre por el lado oeste (en este caso del Nilo y el terceto de pirámides) y asciende por el lado este, es decir pasando por Heliópolis donde está celosamente guardado el Conocimiento.
Ese Conocimiento estaba guardado en una misteriosa piedra cónica llamada Ben Ben, que hasta la actualidad no ha podido ser encontrada por los miles de investigadores que se han ocupado con intenso trabajo y pasión por estas cosas durante más de veinte siglos por lo menos.
Y por alguna razón Heliópolis era llamada la Ciudad del Sol.
En el capítulo 6,  el diagrama de la digestión de alimentos en el hombre quedó inconcluso con dos octavas correspondientes al primer y segundo alimento en el punto 7. Para que el diagrama se complete hace falta que se origine una tercera octava en ese punto, lo que implica la presencia de un tercer alimento, tan concreto como los dos anteriores, pero que es ignorado.
De modo tal que se trata de tres octavas.
Si las consideramos tres octavas musicales, entonces están relacionadas con una armonía que es llamada Acorde Perfecto Mayor y que está basado en las 22 notas de las tres octavas sucesivas del siguiente modo inicial:

La primera nota de la primera octava, es decir Do.
La quinta nota de la segunda octava, es decir Sol.
La tercera nota de la tercera octava, es decir Mi.

La primera, quinta y tercera, forma el número 153 para este conjunto armónico que mecánicamente percibe el cerebro humano al escuchar una nota musical, sea la que fuere.
La nota Sol es la número 12 de las tres octavas y la nota Mi es la nota número 17.
La nota Sol, a su vez, genera por sí misma la reproducción de otro acorde perfecto mayor.
Hay en todo esto algo realmente notable, porque la sumatoria del número 17 (es decir sumando del 1 al 17) es igual a 153. Y esta es precisamente la medida de la longitud del techo de la Gran Galería de Keops que conduce desde la posición de la Cámara de la Reina hasta la Cámara del Rey, cuyo piso está construido en base a la proporción aúrea de reproducción con absolutamente precisión.
Estas son las razones por las cuales Heliópolis era llamada la Ciudad del Sol.
Y explica también las razones por las cuales la Cámara del Rey se encuentra desplazada del eje arquitectónico de Keops, con una distancia que es idéntica a la altura faltante por causa de la truncadura.
La truncadura está hablando de una obra inacabada, tan inacabada como el diagrama de digestión de alimentos comentado en el capítulo 6.
Esta obra inacaba es el hombre, así tal cual como lo forma (emocionalmente hablando) la existencia. Y el desplazamiento de la Cámara del Rey está indicando que hay algo mal ubicado en el hombre, desplazado de su centro debido a una reproducción mecánica indicada por la nota Sol del Acorde Perfecto Mayor y por la proporción áurea en el piso de la Cámara del Rey y que se encuentra también marcada por la orientación de toda su construcción.
La pregunta es : ¿Qué cosa es ese “algo” ?

( Tomado del libro “Las pirámides y el origen del Hombre”, de Abelardo Falletti, edición 1996, ISBN Nro. 950-43-7297-x y de todos los libros anteriormente mencionados)
Para comunicarse directamente por inquietudes, cuestionamientos o preguntas dirigirse a:

 

Despertar@netcoop.com.ar

 

 

ORION

INGLATERRA

VATICANO

EL SANTO GRIAL ESTA CODIFICADO EN EL DISEÑO DEL VATICANO

PATRON ASTROTEOLOGICO DE LA RESURRECCION DE CRISTO ES UNIVERSAL

APOCALIPSIS 3:14 (ORIGEN TEOLOGICO DEL DISEÑO DE LA GRAN PIRAMIDE)

MATEO 16:18 GALATAS 4:28 1 PEDRO 5:13 JUAN MARCOS SIMBOLIZA A LA IGLESIA

LA LLAVE DE DAVID

ORIGEN EGIPCIO DEL CRISTIANISMO

TRANSFIGURACION DE CRISTO TIENE UN NEXO CON LA FERTILIDAD

HORUS/HORA/HERCULES/H/ORO REFINADO/TABERNACULO/ORION/PI-RAMIDE

¿RESURRECCION DE CRISTO AL TERCER DIA ES SIMBOLO DEL SANTO GRIAL?

PIRAMIDES DE GIZA (ORION) EN FUNCION A PENTECOSTES

¿QUE NOS QUIERE DECIR YHWH DETRAS DEL "DESCUBRIMIENTO DE AMERICA"?

VENEZUELA

ESTATUA DE LA LIBERTAD/NEXO CON EL NUMERO 7

ISTAR EN LA ESTATUA DE LA "LIBERTAD", HOLLYWOOD, ETC-MASONERIA

CONSPIRACION ORION-SIRIO APOLO 11-EL HOMBRE NUNCA LLEGO A LA LUNA

SIRIO/ORION-TABLA DE COINCIDENCIAS/ENTERPRISEMISSION

THE LOST SYMBOL AND SIRIUS 1111 BLACK SUN STARGATE AND DOOMSDAY POLE SHIFT

Maps of the Orion Zone

El Vaticano esta diseñado en funcion a Orion y las Pleyades

SOL, 21/6 ES LA LUZ, EN LA MANO DE ORION

Pleyades, Orion y Sirio (Misterio)

 

Los 153 Peces de la Pesca Milagrosa

 

Los 153 peces de la pesca milagrosa 

En el Evangelio de Juan 21:1-25 se dice:
1
Después de esto, Jesús se Manifestó otra vez a sus Discípulos en el mar de Tiberias. Se Manifestó de esta manera:
2
Estaban juntos Simón Pedro, Tomás llamado Dídimo, Natanael que era de Caná de Galilea, los hijos de Zebedeo y otros dos de sus Discípulos.
3
Simón Pedro les dijo: --Voy a pescar. Le dijeron: --Vamos nosotros también contigo. Salieron y entraron en la barca, pero aquella noche no consiguieron nada.
4
Al amanecer, Jesús se Presentó en la playa, aunque los Discípulos no se daban cuenta de que era Jesús.
5
Entonces Jesús les dijo: --Hijitos, ¿no tenéis nada de comer? Le contestaron: --No.
6
El les dijo: --Echad la red al lado derecho de la barca, y hallaréis. La echaron, pues, y ya no Podían sacarla por la gran cantidad de peces.
7
Entonces aquel Discípulo a quien Jesús amaba dijo a Pedro: --¡Es el Señor! Cuando Simón Pedro Oyó que era el Señor, se Ciñó el manto, pues se lo Había quitado, y se Tiró al mar.
8
Los otros Discípulos llegaron con la barca, arrastrando la red con los peces; porque no estaban lejos de tierra, sino como a doscientos codos.
9
Cuando bajaron a tierra, vieron brasas puestas, con pescado encima, y pan.
10
Jesús les dijo: --Traed de los pescados que ahora habéis pescado.
11
Entonces Simón Pedro Subió y Sacó a tierra la red llena de grandes pescados, 153 de ellos; y aunque eran tantos, la red no se Rompió.
12
Jesús les dijo: --Venid, comed. Ninguno de los Discípulos osaba preguntarle: "Tú, ¿quién eres?", pues Sabían que era el Señor.
13
Vino, entonces, Jesús y Tomó el pan y les dio; y también hizo lo mismo con el pescado.
14
Esta era ya la tercera vez que Jesús se manifestaba a sus Discípulos después de haber resucitado de entre los muertos. 

De alguna manera este texto está en relación a la nota sobre San Pedro ad Víncula. Pues es San Pedro el pescador el que detenta la red, que no es más que un hilo con múltiples nudos. Este pasaje evangélico está relacionado con otro método para ser sacados del "agua" e incorporarnos al cuerpo de Cristo, nos referimos al rosario. 

El rosario es un método que pertenece a la tradición contemplativa cristiana. Esta metodología satisface la exigencia de meditación para alcanzar una alta concentración espiritual. Pertenece a esas técnicas de tipo psicofísico, repetitivas y simbólicas. El Rosario forma parte de el cuadro universal de la fenomenología religiosa, pero tiene características propias, que responden a las exigencias específicas de la vida cristiana.
En efecto, el Rosario. Como método, debe ser utilizado en relación al fin y no puede ser un fin en sí mismo. Sobre su estructura, Santo Tomás da las razones por las que explica el significado místico del número 150, que es el de las Avemarías del Rosario distribuidas en misterios, y del número 153, que es el del total de Avemarías del Rosario. 

En el proemio a su comentario de los Salmos, Santo Tomás dice: Hay ciento cincuenta salmos, y esto conviene a un misterio, porque este número se compone del setenta y ochenta. Por el siete, del cual toma su nombre el setenta, está significado el curso de este tiempo que se da en siete días; y por el ocho, de donde toma su nombre el ochenta, está significado el de la vida futura. En efecto, según la Glosa, la octava pertenece a quienes resurgen, y significa que en este libro se tratan las cosas que pertenecen al curso de la vida presente y a la gloria futura.
Y en su comentario a los 153 peces de la pesca milagrosa, el mismo Doctor afirma:
Nadie puede llegar a la patria sino por la observación del Decálogo, ni puede éste ser observado sino por la septiforme gracia del Espíritu Santo. Pero se lee que la santificación ocurrió por primera vez el séptimo día. Diez más siete son diecisiete. Y si uno calcula en un orden de progresión por el que primero tome uno más dos que suman tres; y tres que suman seis, y cuatro que suman diez, y cinco que suman quince, y así sucesivamente sumando diecisiete veces el número inmediato superior, se llega al total de ciento cincuenta y tres. Esto es que puede ser expresado como la suma de todos los números enteros del 1 al 17:

153 = 1 + 2 + 3 + 4 +…+ 15 + 16 + 17

Esto significa que 153 es el decimoséptimo número triangular. Como su inverso, 351, también es un número triangular (suma del 1 hasta el 26) podemos decir que 153 es un número triangular invertible.

"The Symbolism and Spiritual Significance
of the Number 153"

by Dee Finney

This page is related to:  http://www.greatdreams.com/17-fish.htm
and
http://www.greatdreams.com/numbers/jerry/153.htm
 

"Catch 153"

Scholars who dabble in the mysticism of numbers suggest that the number 153, mentioned in our Scripture Lesson for the morning, represents all the varieties of fish in the world, which is to say, all the varieties of people in the world, all caught and held in the net of God's Grace.

Scripture: John 20: 1-10/ John 21: 1-14

There had been absent from the circle of disciples on that Easter-Evening one of the Apostles, Thomas. Even when told of the marvellous events at that gathering, he refused to believe, unless he had personal and sensous evidence of the truth of the report. It can scarecly have been, that Thomas did not believe in the fact that Christ's Body had quitted the Tomb, or that He had really appeared. But he held fast by what we may term the Vision-hypothesis, or, in this case, rather the spectral theory. But until this Apostle also had come to conviction of the Resurrection in the only real sense, of the identical though glorified Corporeity of the Lord, and hence of the continuity of the past with the present and future, it was impossible to re-form the Apostlic Circle, or to renew the Apostolic commission, since its primal message was testimony concerning the Risen One. This, if we may so suggest, seems the reason why the Apostles still remain in Jerusalem, instead of hastening, a directed, to meet the Master in Galilee.

A quiet week had passed, during which, and this also may be for our twofold lerning, the Apostles excluded not Thomas, [1 It must, however, be remembered that Thomas did not deny that Christ was risen, except as in the peculiar sense of the Ressurection. Had he denied the other, he would scarcely have continued in the company of the Apostles.] nor yet Thomas withdrew from the Apostles. Once more the day of days had come, the Octave of the Feast. From that Easter-Day onwards the Church must, even without special institution, have celebrated the weekly-recurring memorial of His Resurrection, as that when He breathed on the Church the breath of anew life, and consecrated it to be His Representative. Thus, it was not only the memorial of His Resurrection, but the birthday of the Church, even as Pentatecost was her baptism day. On that Octave, then, the disciples were again gathered, under circumstances precisely similar to those of Easter, but now Thomas was also with them. Once more, and it is again specially marked: 'the doors being shut' [2 Significantly, the expression 'for fear of the Jews' no longer occurs. That apprehension had for the present passed away.], the Risen Saviour appeared in the midst of the disciples with the well-known saluation. He now offered to Thomas the demanded evidence; but it was no longer either needed or southt. With a full rush of feeling he yielded himself to the blessed conviction, which once formed, must immediately have passed into act of adoration: 'My Lord and my God!' The fullest confession this hitherto made, and which truly embraced the whole outcome of the new conviction concerning the reality of Christ Resurrection. We remember how, under similar circumstances, Nathnael had been the first to utter fullest confession. [a St. John i. 45-51.] We also remember the analogous reply of the Saviour. As then, so now, He pointed to the higher: to a faith which was not the outcome of sight, and therefore limited and bounded by sight, whether of the sense or of perception by the intellect. As one has finely remarked: 'This last and greatest of the Beatitudes is the pecuilar hertiage of the later Church' [1 Canon Westcott.], and thus most aptly comes as the consecration gift of that Church.

The next scene presented to us is once again by the Lake of Galilee. The manifestation to Thomas, and, with it, the restoration of unity in the Aspostic Circle, had originally concluded the Gospel of St. John. [a St. John xx. 30, 31.] But the report which had spread in the early Church, that Disciple whom Jesus loved was not to die, led him to add to his Gospel, by way fo Appendix, and account of the events with which this wxpectancy and connected itself. It is most instructive to the critic, when challenged at every step to explain why one or another fact is not mentioned or mentioned only in one Gospel, to find that, but for the correction of a possible misapprehension in regard to the aged Apostle, the Fourth Gospel would have contained no reference to the manifestation of Christ in Galilee, nay, to the presence of the disciples there before the Ascension. Yet, for all that St. John had it in his mind. And should we not learn from this, that what appear to us strange omissions, which, when held by the side of the other Gospel-narratives, seem to involve discrepancies, may be capable of the most satisfactory explanation, if we only knew all the circumstance?

The history itself sparkles like a gem in its own peculiar setting. It is of green Galilee, and of the blue Lake, and recalls the early days and scenes of this history. As St. Matthew has it, [b ST. Matt. xxviii. 16.] 'the eleven disciples went away into Galilee', probabley immediately after that Octava of the Easter. [2 The account of St. Luke (xxiv. 44-48) is a condensed narrative, without distinction of time or place, of what occurred during all the forty days.] It can scarcely be doubted, that they made known not only the fact of the Resurrection, but the trysting which the Risen One had given them, perhaps at that Mountain where He had spoken His first 'Sermon.' And so it was, that 'some doubted,' [c St. Matt. xxviii. 17.] and that He afterwards appeared to the five hundred at once. [d 1 Cor. xv 6.] But on that morning there were by the Lake of Tiberias only seven of the disciples. Five of them only are named. They are those who most closely kept in company with Him, perhaps also they who lived nearest the Lake.

The scene is introduced by Peter's proposal to go a-fishing. It seems as if the old habits had come back to them with the old associations. Peter's companions naturally proposed to join him. [3 The word 'immediately' in St. John xxi. 3 is spurious.] All that still, clear night they were on the Lake, but caught nothing. Did not this recall to them for former event, when James and John, and Peter and Andrew were called to be Aspostles, and did it not specially recall to Peter the searching and sounding of his heart on the morning that followed? [a St. Luke v. 1. 11.] But so utterly self-unconscious were they, and, let us add, so far is this history from any trace of legendary design, [1 Yet St John must have been accquainted with this narrative, recorded as it is by all three Synoptists.] that not the slightest indication of this appears. Early morning was breaking, and under the rosy glow above the cool shadows were still lying on the pebbly 'beach.' There stood the Figure of One Whom they recognised not, nay, not even when He spake. Yet His Words were intended to bring them this knowledge. The direction to cast the net to the right side of the ship brought them, as He had said, the haul for which they had toiled all night in vain. And moer than this: such a multitude of fishes, enough for 'the disciple whom Jesus loved,' and whose heart may previously have misgiven him. He whispered it to Peter: 'It is the Lord, 'and Simon, only reverently gathering about him his fisher's upper garment, [2 This notice also seems specially indicative that the narrator is himself from the Lake of Galilee.] cast himself into the sea. Yet even so, except to be sooner bu the side of Christ, Peter seems to have gained nothing by his haste. The others, leaving the ship, and transferring themselves to a small boat, which must have been attached to it followed, rowing the short distance of about one hundred yards, [3 About 200 cubits.] and dragging after them the net, weighted with the fishes.

They stepped on the beach, hallowed by His Presence, in silence, as if they had entered Church or Temple. They dared not even dispose of the netful of fishes which they had dragged on shore, until He directed them what to do. This only they notice, that some unseen hand had prepared the morning meal, which, when asked by the Master, they had admitted they had not of their own. And now Jesus directed them to bring the fish they had caught. When Peter dragged up the weight net, it was found full of great fishes, not less than a hundred and fifty-three in number. There is no need to attach any symbolic import to that number, as the Fathers and later writers have done. We can quite understand, nay, it seems almost natural, that, in the peculiar circumstances, they should have counted the large fishes in that miraculous draught that still left the net unbroken. [1 Canon Westcott gives, from St. Augustine, the points sof differecnc between this and the miarculous draught of fishes on the former occasion (St. Luke v.). These are very interesting. Fathers about the symbolic meaning of the number 153.] It may have been, that they were told to count the fishes, partly, also, to show the reality of what had taken place. But on the fire the coals there seems to have been only one fish, and beside it only one bread. [2 This seems implied in the absence of the article in St. John xxi. 9.] To this meal He now bade them, for they seem still to have hung back in reverent awe, nor durst they ask him, Who He was, well knowing it was the Lord. This, as St. John notes, was the third appearance of Christ to the disciples as a body. [3 St. John could not have meant His third appearance in general, since himself had recorded three previous manifestations.]

And still this morning of blessing was not ended. The frugal meal was past, with all its significant teaching of just sufficient provision for His servants, and abundant supply in the unbroken net beside them. But some special teaching was needed, more even that that to Thomas, for him whose work was to be so prominent among the Apostles, whose love was so ardent, and yet in its very ardour so full of danger to himself. For, our dangers spring not only from deficiency, but it may be from excess of feeling, when that feeling is not commensurate with inward strength. Had Peter not confessed, quite honestly, yet, as the event proved, mistakingly, that his love to Christ would endure even an ordeal that would disperse all the others? [a St. Matt. xxvi. 33; St. John xiii. 37.] And had he not, almost immediately afterwards, and though prophetically warned of it, thrice denied his Lord? Jesus had, indeed, since then appeared specially to Peter as the Risen One. But this threefold denial still, stood, as it were, uncancelled before the other disciples, nay, before Peter himself. It was to this that the threefold question to the Risen Lord now referred. Turning to Peter, with pointed though most gentle allusion to be danger of self-confidence, a confidence springing from only a sense of personal affection, even though genuine, He asked: 'Simon, son of Jona', as it were with fullest reference to what he was naturally, 'lovest thou Me more than these?' Peter understood it all. No longer with confidence in self, avoiding the former reference to the others, and even with marked choice of a different word to express his affection [4 Christ asks: and Peter answer:.] from that which the Saviour had used, he replied, appealing rather to his Lord's, than to his own consciousness: 'Yea, Lord, Thou knowest that I love Thee.' And even here the answer of Christ is characteristic. it was to set him first the humblest work, that which needed most tender care and patience: 'Feed [provide with food] May Lambs.'

Yet a second time came the same question, although now without the reference to the others,a nd, with the same answer by Peter, the now varied and enlarged commission: 'Feed [shepherd] My Sheep.' Yet a third time did Jesus repeat the same question, now adopting in it the very word which Peter had used to express his affection. Peter was grieved at this threefold repetition. It recalled only to bitterly his threefold denial. And yet the Lord was not doubtful of Peter's love, for each time He followed up His question with a fresh Apostle commision; but now that He put it for the third time, Peter would have the Lord send down the sounding-line quite into the lowest deep of this heart: 'Lord, Thou knowest all things, Thou perceivest that I love Thee!' And now the Saviour spake it: 'Feed [provide food for] My sheep.' His Lamb, His Sheep, to be provided for, to be tended as such! And only love can do such service.

Yes, and Peter did love the Lord Jesus. He had loved Him when he said it, only to confident in the strenght of his feelings, that he would follow the Master even unto death. And Jesus saw it all, yea, and how this love of the ardent temperament which had once made him rove at wild liberty, would give place to patient work of love, and be crowed with that martyrdom which, when the beloved disciple wrote, was already matter of the past. And the very manner of death by which he was to glorify God was indicated in the words of Jesus.

As He spake them, He joined the symbolic action to His 'Follow Me.' This command, and the encourgement of being in death literally made like Him, following Him, were Peter's best strength. He obeyed; but as he turned to do so, he saw another following. As St. John himself puts it, it seems almost to convey that he had longed to share Peter's call, with all that it implied. For, St. John speak of himself as the disciple whom Jesus loves, and he reminds us that in that night of betrayal he had been specially a sharer with Peter, nay, had spoken what the other had silently asked of him. Was it impatience, was it a touch of the old Peter, or was it a simple inquiry of brotherly interest which prompted the question, as he pointed to John: 'Lord, and this man, what?' Whatever had been the motive, to him, as to us all, when perplexed about those who seem to follow Christ, we ask it, sometines is bigoted narrowness, sometines in igornace, folly, or jealousy, is this answer: 'What is that to thee? follow thou Me.' For John also had his life-work for Christ. It was to 'tarry' while He was coming [1 So Canon Westcott renders teh meaning. The 'coming' might refer to the second Coming, to the destruction of Jersualem, or even to the firm establisment of the Church. The tradition that St. John only slept in the grave at Ephesus is mentioned even by St. Augustine.], to tarry those many years in patient labour, while Christ was coming.

But what did it mean? The saying went aboard among the brethren that John was not to die, but to tarry till Jesus came again to regin, when death would be swallowed up in victory. But jesus had not so said, only: 'If I will that he tarry while I am coming.' What that 'Coming' was, Jesus had not said, and John knwe not. So, then, there are things, and connected with His Coming, on which Jesus has left the evil, only to be lifted by His own Hand, which He means us not to know at present, and which we should be content to leave as He has left them.

Beyond this narrative we have only briefest notices: by St. Paul, of Christ manifesting Himself to James, which probably finally decided him for Christ, and the Eleven meeting Him at the mountain, where He had appointed them; by St. Luke, of the teaching in the Scriptures during the forty days of communication between the Risen Christ and the disciples.

But this twofold testimony comes to us from St. Matthew and St. Mark, that then the worshipping disciples were once more formed into the Apostic Circle, Apostles, now, of the Risen Christ. And this was the warrent of their new commission: 'All power (authority) has been given to Me in heaveb and on earth.' And this was their new commission: 'God ye, therefore, and make disciples of all the nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost.' And this was their work: 'Teaching them to observe all things whatsoever I commanded you.' And this is His final and sure promise: 'And lo, I am with you always, even unto the end of the world.'

We are once more in Jersualem, whither He had bidden them go to tarry for the fulfilment of the great promise. The Pentecost was drawing nigh. And on that last, day the day of His Ascension, He led them forth to the well-remembered Bethany. From where He had made His last triumphal Entry into Jersualem before His Crucifixion, would He make His truimphant Entry visibly into Heaven. Once more would they have asked Him about that whic seemed to them the final consummation, the restoration of the Kingdom to Israel. But such questions becoame them not. Theirs was to be work, not rest; suffering, not triumph. The great promise before them was of spiriutal, not outward, power: of the Holy Ghost, and their call not yet to regin with Him, but to bear witness for Him. And, as He so spake, He lifed His Hands in blessing upon them, and, as He was visbly taken up, a cloud received Him. And still they gazed, with upturned faces, on that luminous cloud which had received Him, and two Angels spake to them this last message from him, that He should so come in like manner, as they had beheld Him giong into heaven.

And so their last question to Him, ere He had parted from them, was also answered, and with blessed assurance. Reverently they worshipped Him; then, with great joy, returned to Jersualem. So it was all true, all real, and Christ 'sat down at the Right Hand of God!' Henceforth, neither doubting, ashamed, nor yet afraid, they 'were continually in the Temple, blessing God,' 'And they went forth and preached everywhere, the Lord working with them, and confirming the word by the signs that follows. Amen.'

The riddle of the 153 fish (John 21:1-14)

1 After this, Jesus revealed himself again to his disciples upon the sea of Tiberias ...

He revealed himself in this way ...

2 Together were Simon Peter, and Thomas called Twin, and Nathaniel from Cana in Galilee, and the sons of Zebedee, and two other of his disciples.

3 Simon Peter said to them ... I am going fishing ... They said to him ... We also will come with you.

They went forth and embarked in the boat and they caught nothing that night.

4 But now having become early morning, Jesus stood on the shore, but the disciples did not realize that it was Jesus.

5 Says therefore to them the Jesus ... Children, not any fish have you? ... They-answered him ... No!

6 And he said to them ... Cast the net to the right side of the boat and you will find.

They-cast-it therefore, and no longer were-they-strong to-draw it because of the multitude of the fish.

7 Says therefore the one disciple, whom the Jesus was loving, to Peter ... “It is the Lord!”

Therefore Simon Peter, having heard that it-is the Lord ... tied-around-himself the outer-garment ... (for he was naked) ... and cast himself into the sea.

8 But the other disciples came in the boat ... for they were not far from the land ... only about two-hundred cubits ... dragging the net of the fish.

9 Like then ... they turn out on the land ... they see a charcoal fire lying ... and fish lying on it ... and bread.

10 Says to them the Jesus ... Bring from the fish you just caught.

11 Simon Peter therefore went up and dragged the net onto the land full of large fish ... a hundred-and-fifty-three ... and being so many did not split the net.

12 Says to them the Jesus ... Come, eat breakfast.

Now not one of the disciples was daring to ask him ... Who are you? ... having known that it is the Lord.

13 Jesus comes and takes the bread and gives it to them ... and the fish likewise.

14 This now the third time Jesus was revealed to the disciples having been raised from the dead.

The Literary Canon: 153 Fishes in the Net

1. Seven disciples are on the shore of Tiberias. Simon Peter enters a boat to go fishing; the others foIlow. The number of Simon Petros, Simon Peter, is 1925.

'Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three' (John 21: 11).

A circle is therefore drawn with circumference 1925 represent Peter, and six more circles are placed so that the circumference of each passes through the center of the first circle and also through the centres of the two on either side. A larger circle contains them all. In this most economical fashion the seven disciples are packed into 11 the circular boat, like the coracle of the Celtic saints, which, since the circumference of the lesser circles is 1925, will be found to have a diameter of 1224.

Why there should have been exactly 153 fishes in the net is a question which has puzzled commentators from the earliest time. Obviously the number had an esoteric significance, and by reference to the sacred canon of number and geometry this may be discovered. The parables and many of the episodes in the New Testament form the literary expressions of geometrical processes. This is particularly clear in the case of the 153 fishes. The key is the number 1224, which is the value by gematria of both to dikton, the net, and icthys, fishes.". 1224 is equal to 8 times 153, and 153 is the sum of the numbers 1-17.

 

He continues:

1. Seven disciples are on the shore of Tiberias. Simon Peter enters a boat to go fishing; the others follow.

On page 116 he writes:

Numerology of 1224

(1224 = dikton, the net = icthys, fishes)

Like all the important cabalistic numbers, 1224 has correspondences both in gematria and in the ratios of metrology. The significance of this number as a symbol of the perfect creation may be inferred from the following examples:

1224 = Ho Kurios Ho Theos, the Lord God.

1224 =  Δημιουργία Θεού,  God's creation.

1224 =   η φυτεία   the Plantation, an early Christian synonym of Paradise (see J. Danielou, Primitive Christian Symbols, Chapter 2).

1225 =  Παράδεισος Θεού  , God's paradise.

1225 = Ένα σύνολο, literally One Whole of Wholes, Plato's phrase in Timaeus for the one, unique cosmic sphere embracing all its parts.

In Revelation 21, the total values of the names of the twelve foundation stones is three short of 12,240. The phrase  οι δώδεκα πέτρες ιδρύματος , the twelve foundation stones, has the value 1222.

1225 is the sum of all the first 49 numerals, and is therefore the number of the magic square of Venus, which consists of the numbers 1-49 arranged on a square block 7 x 7, each line, column and diagonal amounting to 175. The number 153 has a similar property, being the sum of the numbers 1-17. In common with all the principal numbers of the cosmic temple, 1224 is divisible by both 6 and 9, and 1224 or 1225 may be divided by all the first 10 numerals.

The goddess who is Lucifer, Venus or Aphrodite is 2448.

The number 1224 and its multiple 2448 have the following properties in the numerology of measures.

(Table)

Kins                 Days                  Hours               "Mayan Minutes"
-
17          =          17      =              408         =              2448

(In other words, there are 408 hours in 17 days, and 24480 minutes. 6.8 x 60 = 408.

2448 / 306 = 8. 306 / 2 = 153. 2448 / 2 = 1224

---
 

As an astronomical number, 12,240 is the number of miles in the earth's diameter together with two diameters of the moon (7920 + 2160 + 2160). It is therefore the width of the cosmological city.

 

 

 

 

 

 

 

 

 

 

 

 

He continues on page 115:

3. 'Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him (for he was naked), and did cast himself into the sea.'

The arc of a third circle is drawn to the left of the boat, and Simon Peter is moved from the centre of the boat into the sea between the boat and the shore. The vesica that contains him represents the fisher's coat, for the Greek word is Ελληνικά 1060, and since the width of this vesica is 612, its height is 1060.

'And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits) dragging the net with fishes.' In the net were 153 great fishes.

The net, 1224, with fishes, 1224, together number 2448, and 2448 is the measure, round the perimeter of the 'fish' in the net. This great fish is divided into sixteen equal parts, forming the tetraktys of the Pythagoreans. The number 153 is brought out in two ways. First, the width of each of the sixteen lesser fish is 153; then there are sixteen smaller making up one greater fish, seventeen in all, and 153 is the sum of the numbers 1-17.

The disciples are said to be 200 cubits from land. The Greek cubit or ell, made up of 25 digits, was a length of about 18 1/4 inches, which may be 1.52 or 1.53 feet. 200 cubits is therefore equal to about 306 feet, and 306 is the radius or distance from centre to circumference of the circles that represent the disciples.

Stories such as this were composed to illustrate a secret doctrine, orally transmitted, to which we no longer have direct access, but which may to some extent be inferred through the contemplation of its symbols. The three intersecting circles produce the diagram of Hebrew mysticism, the Tree of Life,  δέντρο της ζωής , 1625, identified by its number with the tetraktys,  1626, the corresponding symbol in the Greek system. In the final episode of the 153 fishes, the disciples come to land and there is Jesus with a fire of coals and a fish laid upon it and bread. Fire, fish and bread represent the three worlds united in the cabalistic tree, the creative essences of the upper world and the material body of the lower being linked by the mercurial spirit of the fish.

 

 

 

 

 

 

 

 

The Bible uses Numbers chapter 2 as a basis for the layout of the camp (temple/tree), and it goes on to define the astronomical positions of the tribes in Genesis 49. The special significance of Ephraim as Coma (an ox) is given in Hosea 10: 11, which reads:

And Ephraim is an heifer that is taught, and loveth to tread out the corn (wisdom)...

The more intricate details of the measures for the building of the cosmic temple are then set out in numerous other scriptures. These are the purpose of and fundamental reason for the existence of the Bible.

The above material is of a highly specialized nature. Hence I have provided two appendices with further evidence from Ivan Panin.

3. "Now when Simon Peter heard that it was the Lord,
he girt his fisher´s coat unto him (for he was naked), and and did cast himseIf into the sea."
The arc of a third circle is drawn to the left of the boat, and Simon Peter is moved from the centre of the boat into the sea between the boat and the shore. The vesica that contains him represents the fisher´s coat, for the Greek word is h epeudutes ,1060, since the width of this vesica is 612 height is 1060.

"And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits) dragging the net with fishes” In the net were 153 great fishes.

The net, 1224. with fishes, 1224, together number 2448 and 2448 is the measure round the perimeter of "fish" in the net. This great fish is divided into sixteen fequal parts. forming the tetraktys of the Pythagoreans.

The number 153 is brought out in two ways; First, the width of each of the sixteen 1esser fish is 153; then there are sixteen smaller making up one greater fish: seventeen in all, and 153 is the sum of the numbers 1-17. The disciples are said to be 200 cubits from land. The Greek cubit or ell made up of 25 digits was a length of about 18, 1/4 inches which may be 1.52 or
153 feet. 200 cubits is therefore equal to about 306 feet, and 306 is radius or distance from centre to circumference of the circles thatrepresents the diciples.

Stories such as this were composed to illustrate a secret doctrine, orally transmitted, to which we no longer have direct access, but which may to some extent be inferred trough the contemplation of its symbols. The three intersecting circles produce the diagram of Hebrew mysticism of the Tree of Life. xuvlou zwh´", 1625, identified its number with the tetraktys,1626. the corresponding symbol in the Greek system. In the fina1 episode of the 153 fishes the disciples come to land and there is Jesus with a fire of coals and a fish laid upon it and bread. Fire, fish and bread represent the three worlds : united in the cabalistic tree, the creative essences of the upper wor1d and the materia1 body of the lower being linked by the mercurial spirit of the fish.

Prime Numbers Show God's Sovereignty.

Watch This! The 7th prime is 17. The 12th prime is 37. The 21st prime is 73. The Hebrew Torah's first seven words are shown to cumulate at 2701 in the book "Theomatics" by Jerry Lucas and Del Washburn. 37 x 73 = 2701, and the cumulate of 1+ 2 + 3 + etc thru + 73 also cumulates at 2701.  In all of this, Jesus claims to be The Alpha And Omega in it all.  The triangle number at the 7th prime is 153.  Theomatics says much about "153 FISHES in THE NET.  The triangle number at the 12th prime is 703.  The triangle number at the 21st prime is 2701.

It seems reasonable to me that when "Theomatics" shows the Greek spelling of both FISHES and THE NET to cumulated at 1224, they are on to something significant. 1224 = 153 x 8, and 153 is the cumulate of real numbers from 1 thru the 7th prime, or 153. Abraham is the 21st person in the genealogy of Jesus, and the 12 tribes of Israel are from the loins of Abraham. The 12th prime cumulates at 703, and the 21st prime cumulates at 2701. This should cause a few eyebrows to be raised in the Jewish community. There were three groups of 7 generations each before #021 Abraham (ref St. Matt 1 : 17). By the way verse #17 of St. Matthew's gospel is the 7th prime verse in that chapter which ends with the name of Jesus, bottom line.

Exerpted from: http://bibleprobe.com/gematria.htm

Conclusion

We have here seen unequivocal evidence that the Bible is primarily cabala, which makes its Essene origins certain. That this numerology should, through geometry, produce the tree of life makes our argument complete and unassailable. On these principles alone, we have to accept that the individual in the Scrolls who reveals mysteries must reveal these types of mysteries, and do so at the end rather than the beginning of our age. It may well be argued that the existence of this numerology is evidence of the Bible's divine inspiration. In this case we need accept that the Creator is philosophically cabalistic and His sympathies must lie with paganism. Furthermore, if this is the case then we must think of the Dead Sea Scrolls as equally divinely inspired, and there is no question as to their pagan origin.

This material conclusively proves our modern world religions bankrupt. In hindsight, it is interesting to note that for some, even the system of codification (numerology) was thought to prove the accuracy of their concocted beliefs. God is pure spirit; His book speaks only to the spirit. It reveals, as should be expected, the mysteries of hidden realms. In fulfilment of the prophecy, the wise have within them a spirit of truth, and they understand. The wicked have a spirit of perversity and do not hear the voice of God. This is the two-edged sword which the Teacher will bring into the world.

It is abundantly clear that whatever has been practiced by Judaism and Christianity has absolutely nothing to do with the Bible. If that book should now be taken up and claimed by the pagan heretics that the Church has tried to destroy, there should, in theory, be no grounds for complaint. The simple process by which the true claimants take up their heritage will be an act by which traditional scholarship will be shown to be empty and vain.. It is then that we shall see why the biblical Jesus regards these Scribes and Pharisees with such disdain. From what I have seen, these self-proclaimed authorities have laboured diligently and craftily to earn this abuse, and will be recompensed in full.

Finally, inasmuch as this evidence conclusively links the Bible to the Scrolls community, it proves beyond doubt that Jesus and the Teacher are one and the same. Not to my credit, but to the shame of the official body of academics working on the Qumran documents since shortly after their discovery, we have achieved our objective with relative simplicity.

Professor Thompson's discovery that there was no first Temple means, as we now see, that the first Temple period in Scripture is now the second. The second Temple period then becomes the time immediately preceding the New Jerusalem. This fully harmonizes with my argument.

Ultimately, as has been demonstrated, the primary role of 'Jesus Christ' lay in his name, for it enshrined the number 2368, which is primary in measuring the temple. While Jesus Christ lived in idolatrous hearts, the measure of the temple was secure.

http://www.greatdreams.com/153.htm