Was the Jewish Temple in Jerusalem more than a place of worship?
Was it, indeed, a roadmap to future events – a kind of prophetic landmark whose significance is only now revealed through the development of satellite imagery?
That is the contention of an explosive new book, "Temple at the Center of Time: Newton's Bible Codex Deciphered and the Year 2012," by David Flynn.
The book asserts it has "deciphered Isaac Newton’s greatest paradox: None other than 'the unified field theory' of Bible prophecy."
...Newton believed there was a hidden code, a type of time-encrypted language. He believed the key to deciphering this code was the Temple of Solomon. He wrote extensively on the length measurements of the Temple and suggested it intersected time and dimension, serving as a prophetic and supernatural structure.
According to Flynn, although Newton never cracked this code, he was on the right track and was limited only by the lack of sophisticated satellite technology.
"The description of Jerusalem as a terrestrial center point, situated in the center of the world, is found in Philo's Legatio and Gaium," Flynn notes. "The world is like a human eyeball. The white of the eye is the ocean surrounding the world, the iris is this continent, the pupil is Jerusalem, and the image in the pupil is the Holy Temple."
To make his case, David starts by illustrating what the reader soon learns is the first of numerous extraordinary time-distance anomalies. The prisca sapentia framework of Newton suggests that the distance between the temple of Jerusalem and the capital city of any nation historically effecting the chronicles of Jerusalem would be supernaturally connected. This relationship would be significant with respect to units of time, expressing meaning in line with God's divine plan as recorded in the word of his prophets.
Babylon fell to the Medes and Persians on the 16th day of Tishri of the Jewish calendar, which correlates to Oct. 12, 539 B.C. Curiously, the number 539 is also the distance in statute miles between the temple of Jerusalem's foundation stone to the palace of Balthazar, as confirmed by modern satellite measurement.
Does this give insight to the handwriting on the wall or the dating and measuring of Babylon's affairs in the history of Israel? Does this imply that Babylon's influence over Israel was supernaturally predated and measured, or foreknown? Or was this just a fascinating coincidence? As the first of such discoveries made by Flynn, he wondered the same thing.
The Romans established Londinium in about A.D. 47. It was a civilian settlement built where the Thames became narrow enough for a bridge to be built across it but was still deep enough to admit large ocean vessels. In the 16th century, William Camden believed that the "London Stone" was a Roman milestone from which all distances were measured in the province. In the 17th century, Christopher Wren was able to observe the foundations of the London Stone underneath Cannon Street during the rebuilding of London after the Great Fire. With this information, it is possible to extend a measuring line from the Temple Mount in Jerusalem to the exact center of ancient London, and by fixing a point on the site of the temple mount, a measuring line extended over Jerusalem to the center of London produces 1,948.40 nautical miles.
Therefore, incredibly, recorded in the earth between the Temple Mount of Jerusalem and the historic center of London is what Flynn sees as the fulfillment of Newton's own prediction: Israel became a nation again May 14th, 1948, corresponding perfectly to a distance between the temple and London of 1948 nautical miles.
Newton? Is this a bit, well, too much?
Well, this is now up:
Contrary to his public image, most of Newton's work was not devoted to science but rather to theology, mysticism and alchemy. Unlike Newton's scientific texts, which are owned by the University of Cambridge in England, the 18th century thinker's theological writings made their way to the National Library of Israel in Jerusalem, and they have just recently been digitally copied and posted on the Internet in cooperation with Cambridge University's Newton Project...
...Newton dated the end of days from the crowning of Charlemagne as Roman emperor in the year 800 C.E. and based on information in the Book of Daniel, which he believed projected an end of days 1,260 years later, in 2060. Unlike other seers of his time, Newton was considered moderate in projecting an end of time that he would clearly never live to see.
Among the National Library collection in Jerusalem, there are a large number of works by Newton about mysticism, analyses of holy books, attempts at projecting what the end of days would be like, and what the ancient Temple in Jerusalem looked like.
The collection also contains maps that Newton sketched about mythical events to assist him in his calculations over the end of days...Newton belonged to a group of theologians who ultimately managed to change the face of Christianity in general and its relationship with the Jews in particular. Until then, the prevailing doctrine held that the degradation the Jews had suffered over the centuries was proof of the validity of Christian belief. The spirit of the Renaissance, however, prompted theologians to revisit the scriptures, including the Hebrew scriptures.
In their rereading, they saw the Jews' place in history in a new light, viewing the historic role of the Jews as one that had not ended. They foresaw a time when the Jews would return to their ancient homeland, after which, in the view of these Christian thinkers, they would accept Christianity, as a prelude to the return of Jesus.
All nice theory.
But I think Christans may be even more inclined to consider a return to Judaism. As Zechariah 2 prophesises:
15 And many nations shall join themselves to the LORD in that day, and shall be My people, and I will dwell in the midst of thee'; and thou shalt know that the LORD of hosts hath sent me unto thee. 16 And the LORD shall inherit Judah as His portion in the holy land, and shall choose Jerusalem again. 17 Be silent, all flesh, before the LORD; for He is aroused out of His holy habitation.
Amen.
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And since we're on the topic, I thought I'd add this:
The 8th Annual University of Chicago Oriental Institute Seminar
HEAVEN ON EARTH: TEMPLES, RITUAL, & COSMIC SYMBOLISM IN THE ANCIENT WORLD
The Oriental Institute, University of Chicago, 1155 East 58th Street, Chicago, IL 60637
March 2-3, 2012
DESCRIPTION:
The cult centers of the ancient world were the prime location and focus of ritual activity. Temples and shrines were not constructed in isolation, but existed as part of what may be termed a ritual landscape, where ritualized movement within individual buildings, temple complexes, and the city as a whole shaped their function and meaning. Ritual practice and temple topography provide evidence for the conception of the temple as a reflection, or embodiment, of the cosmos.
This seminar addresses interconnections between temple topography and architecture, ritual practice, and cosmic symbolism. The participants are archaeologists, art historians, and philologists working all across the ancient world (Mesoamerica, Greece, Egypt, the Levant [ha, we don't have to metion "Palestine"?], Mesopotamia, Iran, South Asia, and China). The main goal of the meeting is to facilitate communication between scholars of different
fields in order to share questions and methods to provide new avenues of research or enable the use of comparative data. The meeting is free and open to the public. No registration is required.
PROGRAM
Friday, March 2, 2012
9:00–9:15 Welcome and Introduction, Gil Stein, Director of the
Oriental Institute
9:15–9:30 Introduction, Deena Ragavan (The Oriental Institute)
Session 1: Architecture & Cosmology
Chair: Theo van den Hout
9:30–9:50 Julia A. B. Hegewald (University of Bonn)
“Images of the Cosmos: Sacred and Ritual Space in Jaina Temple Architecture in India”
9:50–10:10 Tracy Miller (Vanderbilt University)
“Naturalizing Buddhist Cosmology in the Temple Architecture of China”
10:10–10:30 Susanne Görke (Johannes Gutenberg-Universität, Mainz) “Hints at Temple Topography and Cosmic Geography from Hittite Sources”
10:30–10:50 Discussion
10.50–11:10 Coffee
Session 2: Built space & Natural forms
Chair: Andrea Seri
11:10–11:30 Karl Taube (University of California, Riverside) “The Classic Maya Temple: Centrality, Cosmology, and Sacred Geography in Ancient Mesoamerica”
11:30–11:50 Michael W. Meister (University of Pennsylvania) “Seeds and Mountains: The Cosmogony of Temples in South Asia”
11:50–12:10 Gary Beckman (University of Michigan)
“Intrinsic and Constructed Sacred Space in Hittite Anatolia”
12:10–1:30 Lunch
Session 3: Myth & Movement
Chair: Christopher Faraone
1:30–1:50 Deena Ragavan (The Oriental Institute)
“Entering other Worlds: Gates, Rituals, and Cosmic Journeys in Sumerian Sources”
1:50–2:10 Betsey A. Robinson (Vanderbilt University)
“Airs, Waters, Places: Mountain Sanctuaries and Mythic Itineraries in Ancient Greece”
2:10–2:20 Discussion
2:20–2:40 Response | Davíd Carrasco
2:40–3:20 Discussion
3:20–3:40 Coffee
Session 4: Sacred Space & Ritual Practice
Chair: Walter Farber
3:40–4:00 Uri Gabbay (Hebrew University of Jerusalem)
“‘We are Going to the House in Prayer’: The Cultic Topographical Context of the Emesal Prayers in Ancient Mesopotamia”
4:00–4:20 Yorke M. Rowan (The Oriental Institute)
“Sacred Space and Ritual Practice at the End of Prehistory in the Southern Levant”
4:20–4:40 Claus Ambos (Ruprecht-Karls-Universität Heidelberg) “Temporary Ritual Structures and their Cosmological Symbolism in Ancient Mesopotamia”
4:40–5:00 Discussion
5:00–6:00 Reception in the Khorsabad Court, Oriental Institute Museum
Saturday, March 3, 2012
Session 5: Architecture, Power, & the State
Chair: Bruce Lincoln
9:00–9:20 Ömür Harmansah (Brown University)
“The Cattle Pen and the Sheepfold: Cities, Temples, and Pastoral Power in Ancient Mesopotamia”
9:20–9:40 Matthew Canepa (University of Minnesota)
“The Transformation of Sacred Space, Topography, and Royal Ritual in Persia and the Ancient Iranian World”
9:40–10:00 Elizabeth Frood (University of Oxford)
“Egyptian Temple Graffiti and the Limits of State Religion and Personal Piety”
10:00–10:20 Discussion
10:20–10:40 Coffee
Session 6: Images of Ritual
Chair: Janet Johnson
10:40–11:00 Clemente Marconi (New York University)
“Mirror and Memory: Images of Ritual Actions in Greek Temple Decoration”
11:00–11:20 John Baines (University of Oxford)
“Sources of Egyptian Temple Cosmology: Divine Image, Ritual Performer, King”
11:20–11:40 Discussion
11:40–12:00 Response | Richard Neer
12:00–12:30 Discussion
12:30–1:30 Lunch
For abstracts, poster/program, and further details
I guess the Temple Mount is of no interest to these academics.
^
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1 comment:
Hmmm quite Amazing , Thanks...:-)
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