NUCLEAR FAMILY 19769
THE MAGICALALPHABET
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THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
THE DIVINE COMEDY OF DANTE ALIGHIERI (1265-1321) THE FLORENTINE CANTICA I HELL (L'INFERNO) INTRODUCTION Page 9 "Midway this way of life we're bound upon I woke to find myself in a dark wood, Where the right road was wholly lost and gone."
THE DIVINE COMEDY OF DANTE ALIGHIERI (1265-1321) THE FLORENTINE CANTICA I HELL (L'INFERNO) INTRODUCTION Page 9 "Power failed high fantasy here; yet, swift to move Even as a wheel moves equal, free from jars, Already my heart and will were wheeled by love, The Love that moves the sun and other stars."
THE FAR YONDER SCRIBE AND OFT TIMES SHADOWED SUBSTANCES WATCHED IN FINE AMAZE THE ZED ALIZ ZED IN SWIFT REPEAT SCATTER STAR DUST AMONGST THE LETTERS OF THEIR PROGRESS AT THE THROW OF THE NINTH NUMBER WHEN IN CONJUNCTION SET THE FAR YONDER SCRIBE MADE RECORD OF THEIR FALL
ADVENT 934 ADVENT
THE LIGHT IS RISING NOW RISING IS THE LIGHT
ALNITAK ALNILAM MINTAKA ALNI TAK ALNI LAM MIN TAKA 1+3+5+9 2+1+2 1+3+5+9 3+1+4 4+9+5 2+1+2+1 ALNI TAK ALNI LAM MIN TAKA ALNITAK ALNILAM MINTAKA
ORPHEUS MET PROMETHEUS MET ORPHEUS MET PROMETHEUS
Prometheus - Wikipedia, the free encyclopedia In Greek mythology, Prometheus 1] is a Titan, culture hero, and trickster figure who is credited with the creation of man from clay, and who defies the gods and ...
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LIGHT DARK BALANCING TWILIGHT BALANCING DARK LIGHT DARK LIGHT BALANCING TWILIGHT BALANCING LIGHT DARK
THE BALANCING I 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1 I 2 3 4 FIVE 6 7 8 9 9 8 7 6 FIVE 4 3 2 1 I 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1
PROMETHEUS MET ORPHEUS MET PROMETHEUS
ORPHEUS MET PROMETHEUS MET ORPHEUS MET PROMETHEUS
PROMETHEUS MET ORPHEUS MET PROMETHEUS
ORPHEUS MET PROMETHEUS MET ORPHEUS MET PROMETHEUS
RE 95 RE REARRANGED NUMERICALLY REARRANGED RE 95 RE 95
LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S
THE LIGHT IS RISING NOW RISING IS THE LIGHT
THE BALANCING V 5 FIVE 5 1 2 3 4 5V5 6 7 8 9 5 FIVE IS THE FULCRUM IN THE BALANCING OF THE NINE NUMBERS
1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1
1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1
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ZERO THE OUGHT AS IN THOUGHT
ALWAYS LOOK AT THE 5S LOOK AT THE 5S LOOK AT THE 5S THE 5S THE 5S
RE THE HOLY FAMILY
JOSEPH JESUS MARY
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I SAY DOWN AT THE BOTTOM OF THE GREEN BLUE SEA CATCHING FISHES FOR MY TEA WHICH SIDE SHALL I CAST THE NET ? CAST IT ON THE RIGHT SIDE SAY I
John 21:11 Simon Peter went up, and drew the net to land Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three. And although there were so many, the net was not broken. ... bible.cc/john/21-11.htm
Meaning of Numbers in the Bible: Number 153 (One Hundred and Fifty and Three) One Hundred and Fifty and Three. This is a number which has taxed the ... between the two miraculous draughts of fishes, one at the beginning and the other ...www.biblestudy.org/bibleref/meaning-of-numbers-in-bible/153.html
11) Simon Peter went aboard and hauled the net onto the land full of large fishes, one hundred and fifty-three in number. And though there were so many, ... www.systematics.org/pmwiki/pmwiki.php?n=Journal.J1-quirolo
The Numbers in the Gospel of St. John
by Lynn Quirolo God has arranged all things by measure and number and weight. Every man, in respect of his mind, is intimately related to the divine Logos, being an imprint or fragment or effulgence of that blessed nature. The belief that number is the language of reality is the bedrock of Western Civilization. Time and Space, the Many and the One, the Great Chain of Being, As Above So Below -- the idea that the pattern of Creation is determined by number is embedded in Western conceptions of God. Biblical numbers were symbols for its authors and early audience, expressing correspondences between nature, human experience, and the pattern of creation. That Biblical numbers have been interpreted different ways in different contexts for centuries is evidence of the flexibility of number as symbols. Determining what these numbers meant to their authors and original audience remains an interesting problem, especially in light of recent research regarding the astronomical significance of megalithic structures. The Gospel of St. John ends with a number - the disciples cast their net according to the instructions of the Risen Christ and catch one hundred and fifty-three fish. The number one hundred and fifty-three is written elsewhere, in rock, at Stonehenge and the Great Pyramid of Cheops. One hundred and fifty-three is a scientific number; its square root is the exact number of lunations in a year. Did the author of the Gospel of St. John use this number because of its scientific significance? The Gospel of St. John begins, “In the beginning was the logos.” Logos is a philosophic term used by Philo of Alexandria (30 B.C. – 50 A.D) to reconcile Hebrew scripture and Greek philosophy. Logos meant pattern and implied mathematical relationship. When the Gospel of St. John was translated from Greek, logos became “word.” The author of St. John’s Gospel identifies Jesus as the “logos made flesh” and ends his gospel with a story that does not appear in the Matthew, Mark, or Luke - the disciples, recognizing the Risen Christ for the third time, catch one hundred and fifty-three large fish, “and though there were so many, the net was not torn.” Placed in the powerful setting of a teaching of Jesus after his resurrection, certainly this number was intended symbolically. I have previously written on the symbolic interpretations of one hundred and fifty-three by early Christians.[2] Evagrius Ponticus (345-399) interpreted it several ways, one of which was as an Enneagram-like symbolism of the ordered laws of creation suffused with grace. St. Augustine (354-430) also interpreted 153 several ways including as a trinity.[3] St. Jerome (died 420), taking a turn toward modernity, interpreted 153 as the exact number of species of fish in the sea and therefore symbolic of the universality of the church.[4] Whether interpreted neoplatonically (Evagrius and Augustine), or as an analogy (Jerome), the number one hundred and fifty-three appearing in an act of the Risen Christ was highly symbolic to the early audience of St. John’s gospel. In 1996, Tony Blake, aware of my interest in this number, gave me a copy of A Key to Stonehenge by Robin Heath.[5] In this book, Mr. Heath explains the scientific meaning of the number one hundred and fifty-three: its square root is 12.369, the exact number of lunar cycles in a year. One hundred and fifty-three represents the relationship between the sun and moon as witnessed on earth. One hundred and fifty-three is a number “which integrates symbolic, material, and astronomical realities, numerology, astrology and musical science.”[6] What follows is an explanation of Mr. Heath’s discovery of the astronomical significance of one hundred and fifty-three within the context of the Gospel of St. John where it can be interpreted as part of a proof of the identity of Jesus as logos. Throughout, I will refer to the author of St. John’s Gospel as “the author” and not as “St. John.” The Fourth Gospel was written about 100 A.D., too late for the author to have been John, the disciple of Jesus. The Gospel of St. John can be read as a proof. The gospel begins with the idea of logos and ends with a story about catching fish in a net. In between, the numbers two, five, twelve, and one hundred and fifty-three are used in a step-by-step proof that Jesus is the logos. John Chapter 3 v. 12 states, “If I have spoken of earthly things to you and you do not believe, how will you believe if I speak to you of heavenly things?” In Chapter 6, the author of John repeats the story told in Matthew, Mark, and Luke of Jesus feeding a multitude with two fish and five loaves. The story ends with Jesus instructing his disciples to collect the remaining fragments in twelve baskets. The numbers in this story, repeated in all four gospels, are two, five, and twelve. Two is the number of the large celestial bodies, the sun and moon. Five is the number of visible planets. Twelve is the number of divisions in the heavens, the zodiac, the “baskets” into which the stars are collected. Jesus fed a multitude, more than 5,000, on two fish and five loaves. The two, symbolic of the sun and moon, and the five, symbolic of the visible planets, indicate that Jesus is recapitulating the life-sustaining pattern of the heavens to enact a miracle on earth. The pattern of Jesus’ miracle, as symbolized by two, five, and twelve, is identical to the pattern of heaven. Jesus’ miracle is a mirror image of the Father’s great miracle enacted from heaven, the creation and sustenance of life on earth. The dimensions of the miracle of the Father and the miracle of the Son are the same (two, five, and twelve); the difference is scale. This story of feeding the multitude is an analogy in which number symbolizes correspondence between Father and Son. Just as the Father’s miracle contains starry fragments distributed among the twelve divisions of heaven, so Jesus directs his disciples to collect the remaining fragments of his miraculous meal. After the multitude has been fed, Jesus instructs his disciples, “’Gather the fragments that are left over, least they be wasted.’ They therefore gathered them up; and they filled twelve baskets with the fragments of the five barley loaves left over by those who had eaten.”[7] The story of Jesus feeding the multitude is a microcosm/macrocosm analogy. On earth as it is in heaven. As the Father, so the Son. As above, so below. Two, five, and twelve describe universal observed phenomena and the symbolism inherent in these numbers is simple. No education is needed to find meaning in these numbers. In using the numbers of the heavens, a universal phenomenon, the meaning is also universal. In St. John’s Gospel, the similarity between the miracles of the Father and Son – as symbolized by the numbers two, five, and twelve – become part of the author’s proof of Jesus’ identity as logos, mediator between God and man, a proof that can be understood independent of educational, religious, or philosophic background. The story of feeding the 5,000 was addressed to a Greco-Roman audience steeped in astrology. Within a culture that projected religion and mythology onto the planets, a miracle worked with the numbers of the sky would symbolize power over, or harmonic resonance with, the forces of the cosmos. In the fourth century when Christianity became the state religion of Rome, the Church began purging itself of paganism and the gospels, which were written for a pagan audience, were reinterpreted. Former meanings, including the astrological and neoplatonic symbolisms, were lost. The author of John reiterates the theme of the correspondence between heaven and earth with Jesus as intermediary many times. In Chapter 6 v. 51 Jesus says, “I am the living bread that has come down from heaven.” In Chapter 8 v. 32, Jesus says to the Jews, “You are from below, I am from above.” In John Chapter 16, v. 25, Jesus prepares his disciples for his death and resurrection saying, “The hour is coming when I will no longer speak to you in parables, but will speak to you plainly of the father.” During Jesus’ life, the disciples are uncertain about his identity. After Jesus’ death, they have difficulty recognizing him resurrected. The Gospel of St. John ends with a story similar to the miracle of feeding the multitude. In this story, the Risen Jesus instructs the disciples how to work a miracle for themselves. As in the story of feeding the multitude, symbolic number establishes correspondence between Father and Son. The story in John Chapter 21 is abbreviated here: (v. 5) Then Jesus said to them, “Young men, have you any fish?” They answered him, “No.” (v. 6) He said to them, “Cast the net to the right of the boat and you will find them.” They cast therefore, and now they were unable to draw it up for the great number of fishes. (v. 10) Jesus said to them, “Bring here some of the fishes that you caught just now.” (v. 11) Simon Peter went aboard and hauled the net onto the land full of large fishes, one hundred and fifty-three in number. And though there were so many, the net was not torn. (v. 13) And Jesus came and took the bread, and gave it to them, and likewise the fish. (v. 14) This is now the third time that Jesus appeared to the disciples after he had risen from the dead. The square root of one hundred and fifty-three, 12.369, is the number of lunar cycles in a solar year,[8] and therefore symbolizes the relationship between the sun and moon as witnessed from the earth. This relationship, as important in antiquity as it is today, determines the day/night cycle, the seasons, the weather, and the tides. One hundred and fifty-three is also a Pythagorean number -- it is the result of creating a right triangle from the harmonic point (3:2) between twelve, symbol of the sun, and thirteen, symbol of the moon. The story of the catch of one hundred and fifty-three fish describes the creation of the lunation triangle within a Pythagorean 5:12:13 triangle. Twelve is the number of divisions of the heavens, the number of Jesus’ disciples, and in ancient cultures, the solar number. Thirteen is the number of disciples plus one, Jesus. It was also the lunar number in ancient times since the moon moves thirteen degrees a day and orbits the earth about thirteen times a year. Five is the number of visible planets. Five, which is three plus two, and can be broken into the ratio of the perfect harmonic, the fifth: 3:2. The exact length of the year and the exact length of the moon’s cycle (365.2422 days and 29.5306 days, respectively) make finding the relationship between the sun and moon a very difficult problem. However, this problem appears to have been solved in ancient times as its solution, one hundred and fifty-three, is built into the structure of both Stonehenge and the Great Pyramid. The number describing the relationship of the sun, moon, and earth may have been known also by the author of the Gospel of St. John since he describes Jesus instructing the disciples how to find it. In this symbolic paradigm, Jesus is the harmonic mean between heaven and earth, indicating where to look for the solution. From within a symbolic 5:12:13 right triangle, if another right triangle is formed at the harmonic mean, by casting the net from the “right side” of the boat, the result is a hypotenuse measuring the square root of one hundred and fifty-three, the exact number of lunations in a year. In making this number explicit, Jesus demonstrates knowledge of hidden things, further proof of his identity as logos. After the disciples caught one hundred and fifty-three fish, “None of the disciples dared ask him, ‘Who are thou?’ knowing that is was the Lord.” (John, Chapter 21, v.12). As above, so below. The numbers in the Gospel of St. John, now interpreted as fact, were intended as symbols. The gospels were written for a pre-Christian audience within a culture saturated with astrological belief. In this setting, numbers descriptive of the heavens used in describing events on earth established a macrocosmic/microcosmic analogy of correspondence between heaven and earth. The Gospel of John ends with “one hundred and fifty-three,” a number with multiple neoplatonic symbolic meanings but also a number accurately describing the ratio, or logos, between sun, moon, and earth. I am not certain that the author of the Gospel of St. John knew the scientific implications of one hundred and fifty-three. He could have chosen this number for its substantial neoplatonic symbolic meaning. What is certain is that in using one hundred and fifty-three in his proof of the identity of Jesus as logos, the author of St. John’s Gospel made an excellent choice. What fascinates me about this number is that it has powerful meaning in two systems of reasoning that would not be expected to have common ground, neoplatonic number symbolism and scientific measurement. Many things have changed since the time of Jesus -- the earth is in many ways smaller, footprints of men mark the moon, and the process by which the sun creates energy has been replicated on earth – but the numbers two, five, twelve, and one hundred and fifty-three are the same, continuously symbolizing the miraculous interrelatedness of all things. And the net is not torn. Footnotes: 1. Winston, David, translator, Philo of Alexandria, Paulist Press, New York, 1981, p. 143. 2. Quirolo, Lynn, “The Enneagram in the Gospel of St. John,” Stopinder, No. 6, Fall 2001, p. 73. 3. Augustine of Hippo, Letter LV to Januarius, Chapter XVII 31. 4. Bamberger, John Eudes, The Praktikos and Chapters on Prayer, Cistercian Publications, Spencer, Massachusetts, 1970, p. 54, footnote 11. 5. Heath, Robin, A Key to Stonehenge, Bluestone Press, High Trenhouse, England, 1993. A simplified version of Mr. Heath’s archeoastronomical research into the purpose and meaning of megalithic structures can be found in his book, Sun, Moon, and Earth, Walker and Company, New York, 1999. 6. Ibid, p. 37. 7. St. John, Chapter 6, v. 12-13. 8. This meaning of one hundred and fifty-three was discovered by Robin Heath during his research on megalithic structures. See A Key to Stonehenge.
And behold, the number is one hundred and fifty and three. Now what can this number mean? The number of all the elect is surely signified well by the number ... gottesblog.blogspot.com/2006/04/one-hundred-and-fifty-and-three.html Sunday, April 30, 2002 One Hundred and Fifty and Three The number of fish the disciples caught (St. John 21) was an exact number, even as the number of the elect, counted after the resurrection, is exact. They were found on the right side of the ship because the elect are at the right hand of Christ. The nets were not broken because there will be no schism in the perfect Day. And behold, the number is one hundred and fifty and three. Posted by Rev.Fr.Burnell F Eckardt
HOLY BIBLE Scofield References Page 1145 John 21:11 Simon Peter went up, and drew the net to land, full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken
SIMON PETER WENT UP AND DREW THE NET TO LAND FULL OF GREAT FISHES AN HUNDRED AND FIFTY AND THREE
WENT UP AND DREW THE NET TO LAND
FULL OF GREAT FISHES
HUNDRED AND FIFTY AND THREE
SIMON PETER
WENT UP AND DREW THE NET TO LAND FULL OF GREAT FISHES
HUNDRED AND FIFTY AND THREE
SIMON PETER WENT UP AND DREW THE NET TO LAND FULL OF GREAT FISHES AN HUNDRED AND FIFTY AND THREE
ORION OSIRISOSIRIS ORION
ORION OSIRIS OSIRIS ORION
ORION OSIRIS ISIS OSIRIS ORION
ORION OSIRIS ISIS OSIRIS ORION
NAMASTE PEACE LOVE AND LIGHT UNTO ALL SENTIENT BEINGS
HOLY BIBLE Page 1117 A.D. 30.
WAY OF THE PEACEFUL WARRIOR A BOOK THAT CHANGES LIVES Dan Millman 1980 Page 44 "...do you recall that I told you we must work on changing your mind before you can see the warrior's way? / Page 45 / "Yes, but I really don't think. . ."
IN SEARCH OF THE MIRACULOUS Fragments of an Unknown Teaching P.D.Oupensky 1878- 1947 Page 217 " 'A man may be born, but in order to be born he must first die, and in order to die he must first awake.' "
AND IN ORDER TO DIE HE MUST FIRST AWAKE WHEN A MAN AWAKES HE CAN DIE WHEN HE DIES HE CAN BE BORN
IN SEARCH OF THE MIRACULOUS Fragments of an Unknown Teaching P.D.Oupensky 1878- 1947 Page 217 " 'A man may be born, but in order to be born he must first die, and in order to die he must first awake.' "
A MAN MAY BE BORN BUT IN ORDER TO BE BORN HE MUST FIRST DIE AND IN ORDER TO DIE HE MUST FIRST AWAKE WHEN A MAN AWAKES HE CAN DIE WHEN HE DIES HE CAN BE BORN
AT ONE MENTALLY GODS MENTALLY AT ONE
BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND
JUDE AS HIS CHARIOT HIS CHARIOT AS JUDE
JESUS AND JUDAS 11 = 1+5+1+3+1 AND 1+3+4+1+1 = 10 JESUS AND JUDAS
JUDAS AND JESUS 2 = 1+1 AND 1+1 = 2 JUDAS AND JESUS
JESUS AND JUDAS 9 = 5+1+3 AND 3+4+1 = 8 JESUS AND JUDAS
CHRIST IS HIS CHARIOT HIS CHARIOT IS CHRIST
JUDAS HIS CHARIOT HIS CHARIOT JUDAS
CHRIST IS HIS CHARIOT HIS CHARIOT IS CHRIST
CHRIST IS HIS CHARIOT HIS CHARIOT IS CHRIST
JUDAS HIS CHARIOT HIS CHARIOT JUDAS
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CHRIST C RISH T CHRIST CHRIST SEE THE RISH THE CHRIST SEE C, SEE HERE IS THE RISH, THE RISH IS HERE, SEE, C
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THE MAGIC MOUNTAIN Thomas Mann 1875-1955 Page 466 "Had not the normal, since time was, lived on the achievements of the abnormal? Men consciously and voluntarily descended into disease and madness, in search of knowledge which, acquired by fanaticism, would lead back to health; after the possession and use of it had ceased to be conditioned by that heroic and abnormal act of sacrifice. That was the true death on the cross, the true Atonement."
AT ONE MENTALLY GODS MENTALLY AT ONE
AND THEY CRUCIFIED HIM AND ON THE THIRD DAY HE ROSE FROM THE DEAD AND ASCENDED INTO THE KINGDOM OF EVEN
MAYA YAMA LIFE DEATH THREADS LIFE I ME I LIFE THREADS DEATH LIFE YAMA MAYA
UNCONDITIONAL LIFE MASTERING THE FORCES THAT SHAPE PERSONAL REALITY Deepak Chopra 1991 A Mirage of Miracles Page 89 "The Mask of Maya" "...denoting the ability of gods to change form, to make worlds, to assume masks and disguises." "Maya also means magic a show of illusions" "Maya also denotes the delusion of thinking that you are seeing reality when in fact you are only seeing a layer of trick effects superimposed upon the real reality True to its deceptive nature, Maya is full of paradoxes. First of all it is everywhere, even though it doesnt exist. It is / Page 90 / often compared with a desert mirage, yet unlike a mirage Maya does not merely float "out there" The Mysterious One is nowhere if not in each person. Finally Maya is not so omnipotent that we cannot control it - and that is the key point Maya is fearfull or diverting all powerful or completely impotent depending on your perspective." "The fearfull illusion becomes a wonderful show if only you can manipulate it."
THE LIVING GODS ENERGIES GODS LIVING DIVINE THOUGHT THOUGHT DIVINE THE CREATORS R LIGHT PERFECT CREATORS I ME I ME I CREATORS PERFECT LIGHT R
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"The virgin will conceive and give birth to a son, and they will call him Immanuel" (which means "God with us"). “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us). Matthew 1:23 "The virgin will conceive and give birth to a ... biblehub.com/matthew/1-23.htm
The Meaning of Immanuel, God with Us www.orlutheran.com/html/immanuel.html And this very special Christmas name, as Matthew tells us, means "God with us." Jesus Christ is Immanuel, "God with us," and I'd like to share why this is so ... Matthew 1:23 "The virgin will conceive and give birth to a ... matthew/1-23.
Christ Emmanuel or God with Us - Grace Gems! www.gracegems.org/W/e1.htm "They shall call His name Emmanuel, which being interpreted is, God with us. ... give birth to a son, and they will call him Immanuel– which means, 'God with us.
Isaiah 7:14 Explained - Immanuel God With Us www.bibleanswerstand.org/immanuel.htm This study is aimed at finding the true meaning of Immanuel in Isaiah 7:14. ... texts for the deity of Jesus Christ because of the words, “Immanuel,” (God with us).
Why wasn't Jesus named Immanuel? - GotQuestions.org www.gotquestions.org/Immanuel-Jesus.html by S. Michael Houdmann - Jesus was God making His dwelling among us (John 1:1,14). No, Jesus' name was not Immanuel, but Jesus was the meaning of Immanuel, "God with us.
Words Around "Emmanuel" in the English Dictionary "The word Immanuel/Emmanuel means, "God with us." It conveys the idea of God come down in the flesh, mingling alongside mankind, subject to their brutality, while extending his love in bringing their redemption."
GOD WITH US AND US WITH GOD
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GOD WITH US 123456789 987654321 US WITH GOD
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Gethsemane (/g??'s?m?ni/) is a garden at the foot of the Mount of Olives in Jerusalem where, according to the four Gospels of the New Testament, Jesus underwent the agony in the garden and was arrested the night before his crucifixion. It is a place of great resonance in Christianity. Gethsemane - Wikipedia Gethsemane (/g??'s?m?ni/)[1] is a garden at the foot of the Mount of Olives in Jerusalem where, according to the four Gospels of the New Testament, Jesus underwent the agony in the garden and was arrested the night before his crucifixion. It is a place of great resonance in Christianity. There are several small olive groves in church property, all adjacent to each other and identified with biblical Gethsemane. Gethsemane appears in the Greek original of the Gospel of Matthew[2] and the Gospel of Mark[3] as Ge?s?µa?? (Gethseman?). The name is derived from the Aramaic ????? (Ga?-Šmanê), meaning "oil press".[4] Matthew 26:36 and Mark 14:32 call it (choríon), meaning a place or estate. The Gospel of John says Jesus entered a garden (??p?? kêpos) with his disciples.[5]All of the foregoing is based on long-held tradition and the conflating of the synoptic accounts of Mark (14:31) and Matthew (26:36) with the Johannine account (John 18:1). Mark and Matthew record that Jesus went to "a place called the oil press (Gethsemane)" and John states he went to a garden near the Kidron Valley. Modern scholarship acknowledges that the exact location of Gethsemane is unknownHistory?[edit] The Garden of Gethsemane became a focal site for early Christian pilgrims. It was visited in 333 by the anonymous "Pilgrim of Bordeaux", whose Itinerarium Burdigalense is the earliest description left by a Christian traveler in the Holy Land. In his Onomasticon, Eusebius of Caesarea notes the site of Gethsemane located "at the foot of the Mount of Olives", and he adds that "the faithful were accustomed to go there to pray". Eight ancient olive trees growing in the Latin site of the garden may be 900 years old (see § Olive trees).[10] In 1681 Croatian knights of the Holy Order of Jerusalem, Paul, Antun and James bought the Gethsemane Garden and donated it to the Franciscan community, which owns it to this day. A three-dimensional plate on the right side next to the entrance to the garden
THE GARDEN OF GETHSEMANE
GARDEN OF GETHSEMANE
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