DIVINE MASTER'S MESSAGE: Pagpili sa NUMERO SA KAPUNUNGAN (Holy Thursday & Good Friday April 11, 1974)

DIVINE MASTER'S MESSAGE

Holy Thursday & Good Friday

April 11, 1974

Pagpili sa NUMERO SA KAPUNUNGAN

 

Mga kaigsoonan mao kini ang takna nga naglakaw na ngadto sa kabun tagon, tingali ug pagadakpon namo sa katulogon. Apan sa giingon ko kaninyo kaganina nga kinahanglan ug kining mga adlawa karon adlaw sa panagtukaw. Ug tingali kon kamo nasayod kon unsa man kining mga taknaa karon nga kita, nganong nagakatigum. Angayan unta nga kita magbangutan niining higayona. Apan lagi kay dili man mahimo nga dili nato masagulan ug mga paglingaw-lingaw kining atong kinabuhi karon, gawas nga kita gigu kod da mga kalisod gigukod kita sa mga ingnon ta kapit-os sa atong mga panahon, sa atong panginabuhi. Apan daw malantaw kopa gyod nga niining mgahigayona karon nga mas lisod pa gayod ang pagsaulog sa sama ingon niini. Maoy hinungdan nga kining atong programa karon magkasagolsagol ang atong mga tinguha. Usahay adunay paglingaw nato sa atong katulogon ug lingawon ta ang atong kasingkasing, ug lingawon ta usab ang atong mga mata. Mao nga daghang klase ang atong mga participante niining atong programa karon, ug pakig-uban sa atong tulumanon. Maoy hinungdan man ngani nga ang atong pundok nga sama ingon niani kanunay nagapahinumdum kanato sa mata'g katuigan kay bisan paman ngani sa dili pa moabot ang tuig sama pananglitan sa atong comperensiya heneral nga pagabuhaton karong Mayo. Human niini maga-schedule na usab ang membro sa junta directiba diin ang Presidential Party magpalibot na usab sa, niining nasud nga Pilipinhon, diin mahimutang ang atong mga sangang buhatan sa nagakalainlain nga mga lalawigan dinhi ning atong Filipinas. Busa ibutang ko lang nga, ang ako lang ingon nga dili lamang sa makausa sa usa ka tuig nga kita managkaipon. Ug dili lamang sa usa ka tuig nga kita managkabayloay sa mga sugilanon dili sa higayon o dili sa unsa nga aron a, ingnon ta madali sa pagpakasabot kong dili ang buot kong ipasabot niana nga kanunay akong nagsunod kanunay, ako nag-adto sa inyo aron kamo masubaybayan, mahatagan ug mga giya o paagi. Sama pananglitan sa pagpahinumdum kon pananglitan nga kamo anaa sa mga kalimot. Maoy hinungdan nga dinhi ang atong katuyuan, ang atong mga hunahuna kanunay gayod nato ilantaw ngadto sa unahan kanunay nato ihatud ngadto sa mga pagpanglantaw ta, dili lamang dinhi sa atong unahan, dili lamang diha sa atong makita sa atong mata, kon dili pangitaon tapa gayod kadtong dapit nga diin dili na maabot sa atong mga tinanawan. Ato kanang hunahunaon kong unsa day angay nga buhaton nato. Busa man ngani nga ang atong pundok sa wala pa kini mugnaa, ang gitawag ug PBMA, giuna ko pagmugna kadtong magtitigum. Sama pananglitan sa nag-unang pundok sa gitawag ug TRESE (13). By 1975 to 1976 duna na say akong mugnaon naani. Nga gilaraw na usab sa Spiritual Division nga pagabuhaton (24) personas nga pagabuhaton. Moabot na usab ang numero nga tingali sa 1977 na usab o 1979 ba, aduna na say buhaton nga KUARENTA Y KUATRO (44). Gikan sa 24 ngadto sa 44. Human niana duna na say gitawag ug 144, one hundred forty-four. Human niana duna na say buhaton ug one hundred forty-four thousand ( 144, 000 ) sa sunod nga mga katuigan nagsunodsunod kana. That 144,000 is, that is for the Field. And the 24 pieces of people is for the Office. And then followed by the 44 number para gihapon kana sa mga Offices. But that 144,000 is for the Field. So, yo'ng. missioner, are maybe you are wonderful member of the 144 if you are a good missioner. So if you will be, maybe chosen at that number or else you will be included to that humber, so you are very lucky. And maybe if you feel kon ma-Field man kamo kon unsa ba diha, dili gyod ingon nga ubos kapa kon dili duna ramo'y diyutay nga kasinatian ta ngadto sa dalan nga atong pagapaingnan. Busa paningkamotan kana ninyo kamong mga misyonaryo. Matud pa sa atong speaker karon nga atong tigpaila nga iyang namatikdan nga daw kono kita dili na nagkailhanay kaayo. Of ourse kay usahay lagi daw ingnon talang nga mora ug duna nabay taas na ang iyang pagkatawo, kaha sa iyang pagtan-aw sa iyang kaugalingon, o unsa ba kaha siya. Apan ang tinuod, the truth is that my teaching is not like that. Dili sama ingon ana.

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Ang buot ko unta ipasabot nga ang atong dignidad dili unta nato iadto didto sa atong pagkamagarbohon. Ato untang tipigan lamang sa atong kaugalingon that dignity of human is that ato nang tagoon, kay dili man kini sa kinsa kita madaog. We are fighting the Spiritual Knowledge, that we are not fighting in Science. Of course, we are, we make this into balance. Ato kinina giparehopareho, pantaypantay. Ato kining gipareho ang gibug-aton nga pangitaon ta ang mga panginabuhi ug pagpuyo ning kalibutana nga kon kita ania pa kita dinhi we have to acquire things that maybe given or provided to us by our Father Almighty. Kong unsa man nga kinabuhi ang ihatag kanato, kon unsa man ang kabtangan nga nia dinhi sa kalibutan karon, ato kanang kinahanglanon, alang kana kanato kon man ugaling gikinahanglan ta sa atong panginabuhi. Apan sa laing paagi, ngadto na usab sa lain nga mga paagi, nagakinahanglan na usab kita, ato na usab hatagan ug preparasyon ang atong kalag. Ug diha niana malipayon kita nga magahambin kanunay sa atong kinabuhi. Labaw na unya kon moabot ang takna nga kamo o kita mahimong mapili nga makaangkon ta nianang gitawag ug kinabuhi nga walay katapusan, kinabuhi nga walay katapusan. So, it's very lucky, a man who could maybe pass or maybe you are one of the chosen maybe that you can have that EVERLASTING LIFE. You are very lucky man maybe if, kon maangkon kana nimo kon man ugaling anaa kana kanimo. Kon ikaw man ang mabahinan niana, kong ikaw man ang makaangkon niana nga kapahatan o kabahinan, daw malipayon kana. Wala na gayo'y utlanan ang kalipay mo. Kutob sa hangtod sa hangtod nalamang ikaw makabaton ka nianang katapusan o walay katapusan nga kinabuhi ug walay katapusan nga kalipay. Mao kana mga igsoon ko ang gipangandoy sa atong Ginoo. Nga adunay tawo nga iyang natagan ug binlan, pila ka mga lugas niana, kay sa takna nga diin ang adlaw nga mohatag kanato'g katapusan sa kinabuhi sa tawo ini'g pagahukman na, ug anamanamon na ang pagkuha sa kinabuhi agig pilion niya kinsa kadtong dautan mahimong dautan, kinsa kadtong matarong, mahimo usab nga matarong. Busa paghinuktuk, kon ako na nganing palangongon, if I have to think it over, to focus my mind of my objective nga kong asa gayod paingon, asa man ang katuyuan gayod nato, unsa gayod ang atong target niining atong pundok, daw makaingon ako nga kon sa lumba pa, daan na kitang dumadaog. We have one or two points already, ahead from maybe other people. Kanang naggropo sa unsa diha nga mga nagpuyo sa bisan unsa nga pagpuyo sa pagkakaron. The way I look at it or I observed, after my inspection sa akong pagsuroysu- roy sa akong paglakawlakaw, pagsusi sa mga hilithilit sa pagkakaron nga panahon, the Spiritual Division pa matud pa nila, wala kono'y lain bandila nga nagpakayab sa pagkakaron nga mga pundok aron pagpaila sa misyon sa atong Ginoo sa kaniadtong mga nangaging mga adlaw, gawas sa PBMA nga mga tawo, membro niining kapunungan. So you are very lucky. According to the Spiritual Division that the members of the PBMA of the Philippine Benevolent Missionaries Association is one or two, maybe now who were chosen. That number one or two number maybe nga kamo kono o kita nagauna na sa ingnon ta mga pagpili. Mao kana ang akong information nga karon gihatag ko kaninyo niining tuig sa 1974. So, umaabot pa ang adlaw, taas pa ang panahon. Kon tumanon man nato ang dos mil anyos (2,000) yrs, aron pagahukman ang kinabuhi sa tawo, o limpiohan na usab pagapilion na usab kinsa kadtong bulok sa tawo nga nagabuhat ug nagpuyo dinhi sa kalibutan nga wala makasunod sa mga balaod sa Dios ug balaod sa Gobierno, diha niana tingali kaha ingnon ta taas-taas pang panahon, aduna pa kita mga 26 anyos nga modagan pa ang mga adlaw. Busa kita nga nagpuyo dinhi maningkamot gayod nianang 26 ka mga adlaw magmalampuson pa kita. Ug makasaksi kita niining umaabot nga mga takna. Kay gawas pa nianang 26 nga adlaw, kon matuuron man sa atong Ginoo nga taposon niya ang kinabuhi sa tawo pinasikad sa pagpili sa dautan ug matarong, kon ikaw ang mapili nga matarong, aduna kapay adlaw nga taas nga makapuyo ka niining kalibutan nga walay katapusan nga gibilin kanato sa atong Ginoo. Mao kana mga igsoon ko ang matamis. Mao kana ang hayag ug mogikan kita sa kangitngit nga nagpuyo niining kalibutana. Mao kana ang mohatag kanimo’g katin-aw sa imong tinan-awan nga wala nay makasulod nga bisan unsa na lamang, nipi nga mga panganod nga makaulang sa imong panan-aw, paglantaw. Anaa kanimo ang

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tibuok nga kalipay sa imong kasingkasing. Anaa kanimo mahibaton o mahibahin kanang tibuok nga kinabuhi nga walay bisan unsa man gikahadlokan nga kamatayon. Busa man ngani mga kaigsoonan ko ang atong pundok nga kanunay naghatod sa mga information pinasikad sa atong pagsakripisyo, ayaw ninyo ikataka, ayaw ninyo'g ikahadlok ayaw kamo'g kalisang niining umaabot nga mga adlaw ayaw kamo'g kahadlok kon unsa pa diha nga mohulga kanato. Kay para kanako bisan unsang higayon sa bisan unsang panahon sa bisan unsa nga mga panghulga, bagyo kon unsa diha, wala ko kalisangi kana. Kay sa akong pagtoo, ang atong Amahan anaa kaninyo ug ania kanako. Mao kana ang akong pagtoo. Apan nianang tanan kon mooban kamo sa akong pagtoo, nagtoo ako nga ang buhi kong handumanan ug ang buhi kong pagtoo niining kinabuhian mao usab ang inyong pagtoo, kitang tanan malipayon niining mga higayona. Busa ako kamong ingnon nga kong unsaman karon' ang atong kalisod, kong unsa man karon ang atong nadawat, nga mga pagbiaybiay, pagtamay sa akong mga katawhan, mga kaigsoonan diha sa inyong mga silinganan, ayaw ninyo'g kahadloki kana. Ayaw ninyo'g kalisangi, ug ayaw usab kamo magbaton sa pagdumot kanila samtang dili motama sa inyong panglawas ang mga masakit nga mga ... mga biaybiay lang pinasikad sa kataw ug pagtamay kaninyo sa unsa diha nga madunggan sa inyong mga dalunggan, ipalabay lang kana. Ipalabay lang sama sa imong tinan-awan nga nakita mo ang abog nga makusog nga hangin, ipaanod usab siya ngadto sa makusog usab nga so'g naanang lapad tang dagat, aron hikalimtan nato ang tanan nga mga pagbiaybiay. Ug didto inyong ipadungog unya sa takna diin sa atong tulumanon sa atong pagpangadye o sa atong pangadyeon aduna man kitay takna nga gigahin alang sa atong Amahan pinasikad sa pagpreparar sa atong kinabuhi pagbantay sa atong kinabuhi. Didto ipadungog ninyo ang pagtalidhay ingon sa inyong pagsangpit ngadto sa Ginoo nga unta kanang mga pagbiaybiay, pagtamay madawat didto ug moabot kaniya, iyawat nalang buhaton niya'g kwentada o handumanan kaha nga kadtong mga tawong nagtamay ug kadtong mga tawong gibiaybiay pagahukman kana niya. Ug diha niana mapili ang tawo kong kinsa ang gibiaybiay ug kinsa usab ang gitamay. Mao kana mga igsoon ko ang buot kong ipasabot. Nga kong unsaman karon ang atong kalisod nga midangat kanato, ayaw kamo'g kahadlok niana. Sama pananglitan sa kataas nakaron ang mga palaliton, a'y mo'g kalisang niana, kay ang tanan pulos nakadawat, walay gipili kini kabus kon adunahan. Bisan pa sila mga dato pananglitan moingon kita'g hayahay karon ang dato kay sila nahimong milyonaryo, pasagdi kana ninyo, ayaw ninyo kasinahi. Kay ang tinuod bisan pa'g tuhogtuhogon kanang kalag nianang mga tawhana, dili pa sila igo nga ibayad sa ilang mga sala, sa buhat nila niining kalibutan. Bisan pa'g sila karon milyonaryo, nagkaon sila sa unsa nga mga kinan-an, tanan klaseng lamian nga pagkaon anaa na sailang ginhawaan, apan sa giingon ko kaninyo, bisan pag tuhogtuhogon kanang unod ug panit, bukog nianang mga tawhana, dili kapaigo nga ibayad sa ilang mga buhat nga sada niining kalibutan. Lagi kay nganoman, ang kahilayan anaa kanila. Ang tanang mga bisyo anaa kanila. Busa wala silay utlanan nga diin makahatod ngadto ang ilang mga panagway, moabot ngadto ang ilang pamarog sa gingharian sa atong Amahan.

Unang-una nga akong ihisgut kaninyo, pananglitan ang usa ka tawo nga kabus ug ang usa ka adunahan, kon ingnon talang kay matuuron taman gayod nga niining kalibutan adunay hukmanan, ug matuuron taman gayod nga niining kalibutan adunay Dios. Kong pananglitan moabot ang takna, wa' tingali say buang nga mopili nga ikaw matarong o ikaw dautan kon unsa ba kaha diha, samtang ikaw nagbuhat gayod sa matarong, ang imong utlanan matarong da gayod. Kong pananglitan ako karon nagbuhat sa dautan moingon gyod ko nga, a moingon sab ang atong Amahan nga, kay di' man god malisod kana kaniya. We cannot hide, di' ta makatago sa imong mga buhat. Kong unsa ang imong gibuhat, what you have committed in this earth. Kining kalibutana kong unsa ang imong nahimo nga sayop dili ta makalimod kaniya. Di' ta makalimod kay siya man maoy gamhanan. Matud pa niya, ubos sa silaw sa adlaw anaa ako, kong sa kangitngit ug sa kahayag anaa ako uban kaninyo. Kong kamo magahisgut sa matarong ug duruha kamo, anaa ako sa inyong taliwa'. Sa ato pa kong ikaw maga-ampo alang sa imong kamatarong ug kamaayo, anaa siya kanimo, nasayod siya sa imong pag-ampo. Apan kong ikaw magahisgut nga dautan, magaisip ikaw sa dautan nga pag-isip, anaa gihapon siya kanimo! Sa ato pa, sa kangitngit kon sa kahayag

We cannot hide, di' ta makatago sa imong mga buhat. Kong unsa ang imong gibuhat, what you have committed in this earth.

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anaa ako. Mao kana ang buot nga ipasabot. Kon sa kalisod kon sa kasayon, anaa siya kanimo, nagpaminaw, naglantaw kong unsa ang imong gibuhat. Mao kana ang buot ipasabot diha. Busa nga dili kita angayan nga sa pagkakaron mahadlok niining mga panghulga sa kalisod sa tawo niining atong pagpuyo niining kalibutana karon. Ayaw kamo'g kahadlok niana, kay kitang tanan modangat niini ug iya na daan kining gipanag-an. Kon moabot man ang takna nga ang inyong mga tanum gihurot na pagkaon sa mga mananap, ayow kamo gihapon kalisang, kay ang Dios maglantaw kon unsa man ang kalisod nato. Sama dinhi pananglitan sa Dinagat, kining isla sa Dinagat pulos kini minerals nga mga, yuta. Wala kay makita dinhi kaayo nga mga gitawag ug agricultural nga yuta Kong dili minerals. Makita man ngani mo sa unahan nga ini'g tampak nimo sa imong tiil, makita mo nga mopilit ang yuta ug dunay mga mansa. You thought maybe nakita mo nga adunay mga stain niana. Non kana nga inga mansa magtapottapot sa imong lawas, bisan pa ngadto sa imong senina motapot kana. Pero sa kanhing mga adlaw, sa wala pa kamo, nagaisip ug naghunahuna ang unang mga tawo dinhi nga dinhi kong dili na mabuhi ang mga tanaman. Apan tan-awa ninyo sa inyong paghiabot, bisan tingali pila ka lugas ninyo dunay naghukom kaninyo nga nganong gibaul man ninyo nang dapita diha nga dili man mabuhi ang mga talamnon niana? Duna tingali pila kaninyo ang gibuyag sa taga-dinhi? Apan kalooy sa Dios nangabuhi na tingali mo ug nakakaon namo sa inyong gitanum diha nianang dapita. Nganong nangunod man kana? Ang Dios naglantaw kaninyo sa atong kalisod. Ug ang Dios usab nakalantaw kaninyo nga kamo matuod nga nangita gayod ug grasya nga gikan kaniya. Mao nga gipapakita kaninyo, kana kay gipapakita naman kaninyo nga dunay grasya. Sa ato pa ang inyong pag -ampo gidungog na. Busa ayaw ninyo's walaa ang inyong paglaum. Ayaw ninyo'g usiki kanang gidungog na ninyong pag-ampo. Kay ug inyong kawangon kana, inyong usikan, inyong kalimtan, tingali unya'g bawion kana ug sa makadugayan dili na unya madungog kanang inyong mga pag-ampo na usab. Sa ato pa magbag-o kana usab! Imbis karon kay nailhan na kita, ugma dili nasab ta mailhan. Sama man god kini sa atong mga silingan. Magkaaway ngani mo sa inyong silingan, unsay nahitabo, imbis unta kay dool kamo nga amigo, apan sa inyong kadool nagkalanggikit kamo su'd sa mga usa ka buwan, ngadto sa usa ka tuig, kay kamo amigo. Kanunay kamong nagsuroysuroy, unsay makaon sa usa, gikaon usab sa iyang higala. Unsay gikaon sa iyang igsoon gikaon sa usa ka igsoon, kay sila dool man nga magsoon. Apan sa hitabo nga sila nagkaaway, nga nagaka lalis, nagkabuwagay sila ug wala na ngani magtingganay. Ug human ana nga wala na magtingganay, daw wala na silay mga relasyon. Mao kini ang mahitabo mga igsoon ko. Usa kini ka mga sumbingay, sumbingay nga molatay kini ngadto sa atong pagtulun-an niining atong pag-antos karon. Nga bisan pa kon kita nag-antos sa kapid-an ka mga tuig bisan pa kong nag-antos ikaw sa napulo ka tuig kon 20 anyos man, apan sa takna nga ikaw masayop ka sa imong mga buhat, usik ug anogon kay magsugod kana usab. Imo na usab kadtong hanapon, pangitaon mona usab kadtong imong amigo unya nga imong giaway nga diin nakigbungol na kanimo. Na, ang Dios raba usahay, kon maoy mahiubos kanato dili raba gyod nato makita. Bubintahan ang atong amigo kay atong pangitaon ug asa ra to siya magpuyo, imo ra kadtong makita, Apan ang Dios ang kalisod kon maoy mahiubos kanato. Kay wala gyod kita'y masangpit ug wala kitay makita. Mao kana ang malisod kong maoy mahiubos kanato. Bubintaha panang atong silingan ug atong ikakontra kay moingon ka'g a, naa raman sila diha. Adtoon korana sa hapon maulian rana ang akong amigo. Paimnon ko na's tuba a, wa' na ha! Dalhan nako'g pepsi wa' na dool nasad kaming amigo. Apan ang Ginoo ug maoy mahiubos kanato malisod. Kay wa' kita'y mahikap, wa' kita'y makita, wala kita masayod kong gidungog ba gayod ang atong pagampo. Apan sa giingon ko kaninyo kining grasya nga gihatas kanato karon ang atong mga saging nangunod, ang atong mga kalibrehan, mga kamoteng kahoy kanang gitawag nila'g kamanting, dinhi karon nangunod na! Duna nay gamayng grasya nga gipakita kanato. Walay katarungan nga kita magpadayon sa atong pagsakripisyo. Walay katarungan nga kamo dili magpadayon sa atong pag-ampo nianang gipakita kanato nga mga miraculo, mga ingnon ta, katin-awan sa atong pag-ampo. Dili ta samahon niadtong kaganina nga bisan pa sila gipakuratan sa pagtudlo lang sa atong Ginoo nga kinsa sila ug unsay ilang tuyo, nangatumba sila. Apan nagpadayon lamang sa gihapon sa ilang dautang buhat ug hunahuna. Kita kay kita, ingnon talang kining

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ato' maoman ang example kining ato. Kita man ang giya, kita man ang dasa mga pagtulun-an kinahanglan ato kining hunahunaon gayod ug maayo. Mao man gani nga ang atong pagtulun-an usahay daghan kaayo ang magkasina. Kay ngani aron kamo masayod, niadtong petsa 26 niining buwan sa Septembre duna kami'y comperensiya sa Surigao ug hangtod nga miabot niadtong petsa 28, maoy hinungdan man ngani nga wa' ako makaabot ngadto sa Dipolog kay duna kami'y importante nga comperensiya usa ka adlaw niana nga duna kami' y seminar unya usa sad ka adlaw niana nga duna kami'y mga sabotsabot. Unya usa ka higayon niana nga niadtong petsa 29, niabot si Congressman dinhi ning atong lalawigan sa Surigao. Ang kanhing among depotado dinhi sa maong lalawigan. Ang nahitabo matud pa niya, brod diri pa, gitawag ko niya.

Nga tinuod ba kaha nga ang atong mga tawo namatay ug mga sundalo didto sa Agusan? Mitubag ako nga, Congressman wala man ako makadungog niana! Siya, nga tuay gipatawag ako ni Gen. Ramos nga nag-ingon nga imo mang tawo si Mayor Ecleo, kon mahimo tambagi siya nga kanang iyang mga tawo nga nag-abuso, unta mahunong na, kay aron dili modako kining kasamok sa atong nasud. Mao na'ng giingnan ko ang Congressman, ingko Sir, dili man tingali akong mga tawo kanang namatay diha kay ngani kining akong mga tawo gidili koman ngani kanila ang pagpangadala sa mga kotsilyo sa bisan unsang matang nga makadaot sa tawo pinasikad sa ilang pagmission. Mao nga ug gawas palang niana kon duna may mahitabo sa akong mga tawo, masayod ako kay ang tanang mga opisyales kon asa mang dapit nga diin tua mahitabo, duna gayod report sa akong opisina. Apan gikan niadtong hangtod karon wala paman ako makadungog nga dunay akong mga tawo nga namatay sa ingon ug nahitabo sa ingon niana. Mao nga ako siyang gisultian nga tingali'g kadtong usa nga Ecleo nga naa sa Agusan nga naa may iyang mga tawo nga usahay nanghitabo nga segun sa akong namatikdan sa kaniadto ug hangtod ngani karon nagapadayon man kana nga duna usahay manghitabo. Tingali'g dili ako nga Ecleo Sir? Siya, dunay lain nga Ecleo dinhi nagdumala'g laing pundok? Ingko'g naa sa Butuan. Akong ig-agaw, first degree ko kana siya. Santiago ug ako si Ruben Ecleo. Pareho kami'g amahan, ang iyang amahan, igsoon sa akong amahan pareho'g apilyedo. Ingon siya'g duna ba diay? Siya'g tingali'g mao na! Ingko'g di' lang sab siya nako maseguro, kon hisgotan man ugaling ang Ecleo, Ingko'g naay Ecleo diha sa Butuan, tingali'g iya nang mga tawo diha, kanang giingon nga namatay ug mga sundalo. Mao kadto nag-ingon siya a, maayo niini akong susihon didto sa Manila kong unsa kana nga Ecleo. Mao na akong gihatag kaniya ang panga'n. Mao kini mga igsoon ko nga daw ang kuan karon o ang hunahuna karon sa tawo usahay mora'g ania na kanako magdasmag. Bisan ug dili ako ang nagbuhat sa dautan ingnon nila'g si Ruben maoy nagbuhat sa dautan. Apan wala ko kana ikagool. Wa' ko'y kasakit sa akong kaugalingon. Kay nga nong malisang man usab ako nga ila akong pasanginlan sa ingon niana nga moingon sila'g dautan akong mga tawo nga ang tinuod bisan pag pangutan-on pamo, wala man gyod ko magtudlo kaninyo nga buhata ninyo ang dautan! Kon mahitabo man usab nga dunay akong mga tawo nga mamatay niana nganong iapil man kita nga wa' man sab kita magsugo kanila! Kon tinuod man usab nga dunay nanghitabo pananglitan nga atong mga kaubanan nakamatay'g tawo, hudton ba diay sab ta nga wa' man ta'y labot? ha! Pananglitan ikaw si Juan nakamatay iapil diay mo si Pedro! Dili kana mao. Mao nga wa' man ko magtudlo kanimo nga mamatay mo'g tawo, wa' ko magtudlo kaninyo riga magtinunto mo, wa' ko magtudlo kaninyo nga magbuhat mo'g dautan. Kong unsa may mahitabo sa akong kaubanan nga siya mahibanlod ug naunsa man ang iyang pagkatawo, ayaw kamo'g kalisang ang nagbuhat sa matarong. Kay paningkamotan ko ang pagdepensa. Paningkamotan ko ang pagpugong o paghatag kaninyo'g kaugmaon kanang tawo nga nagbuhat sa matarong. A'y mo'g kahadlok niana. Kon makakita man kamo sa akong mga kaubanan n'a ingnon ta nadaut na sa iyang panghunahuna, nadaut na sa iyang mga buhat, ayaw mo'g kahadlok. Kay ako ang maantigo niana karon sa pagsiksik dinhi sa atong, kong mao gyod kining mga tawo dinhi naghugawhugaw dinhi sa atong dapit. Ngani dili pa dugay nga didto ako sa Sering dunay nahitabo didto nga atong mga kaubanan. Nga daw dili angayan nga iyang buhaton dinhi sa atong dapit. Ug nia man ngani dinhi ang iyang asawa, nagsumbong nga mao kin mao kana. Ug karon gi-instructionan ko si Sgt. Betonio pagpa-adto didto karon nga alas tres ang kaadlawon, ngadto sa maong dapit aron pagsekop nianang tawhana diha. Kay lagi daw dili na ma-

-6

himo nga ipesigi ang ilang mga buhat. Maoy hinungdan nga ato gayod siksikon kining mga tawo ta. Deskrohedohon, deskoheron, pilion ta gyo'g maayo sisgon tani'g maayo. Ato kining lukpon gyod ug maayo kon asa gayod dapit, kutob ingnon ta makaon o magamit nga alang sa ipresentar gayod nato sa atong .... ipresentar gayod nato niadto nga matarong na, kanang maputi gyo'g kasingkasing . Ugduna pamay putokputok nianang kasingkasinga atong ipapahawa kana'g hinayhinay nga dili kita maangin, nga pag-abot nianang panahon nga, o takna nga atong gihulat nga kitang tana pulos malipayon. Nga wala'y atong makita nga, agoy tua man lagi ang akong igsoon nga isa. Unya mosali na mo'g agulo nga naunsa naman hinoon ta ani. Ang tuyo ko nga kitang tanan, everybody will enjoy nga molipay gyod ta, kitang tanan malipayon. Di' ko gusto nga dunay kanato mahagbong sa atong mga katuyuan. Ug sa laing bahin samtang ang higayon nga gihatag kanako niining mga taknaa kadtong kaganina nga gibasa ni Mr. Diegas ang atong toastmaster o tingpaila, a kadtong mga ngalan kong kinsa man ang ania dinhi karon makigkita lang kamo kay Sgt. Betonio o kon dili man kamo makakita kay Sgt. Betonio, sa petsa 15 niining bulana, moadto kamo sa atong lalawigan kay aniay suwat nga midangat kanako gikan sa Provincial Commander nga kono tungod niadtong kaingin. Mao nga paningkamot lang kamo didto pag-estorya pinasikad sa pakimalooy sa Provincial Commander nga wala gayod kitay laing kahimoan dinhi sa maong dapit kon dili mao nalamang ang ang pagpamaol. Kon ania man kamo karon nagdungog mao nalamang kana ang inyong pamalibad. Ayaw nalang kamo magsukisuki pa ug unsa diha nga mga katarungan gawas nga pangayoon ninyo ang panimalooy, nga kong inyon pa kaming presohon, inyo pa kaming kastigohon wala na gayod intawo'y kinabuhi namo. Kay ang tinuod midagan kami dinhi sa isla sa Dinagat, lalawigan sa Surigao iyawat nalang nga mataastaasan pa ang among kinabuhi. Kay didto sa dapit nga among gipuy-an tua may mga tawo didto nga wala mag-ila sa mga kinabuhi nga sama kanamo. Mao nga bisan kong kami pobre mangita gihapon kami ug katagoan sa among kinabuhi iyawat nalang kami mabuhi. Apan dinhi sa maong dapit kon nakasala man kami, nianang mga higayona, kon mahimo hatagi usa kami ug pagpasaylo, pagpaciencia. Kay ang tinuod nakasala kami tungod sa dakong gutom karon nga wala gayod kami'y laing kadaganan sa among panginabuhi. Mao kana ang akong itudlo kaninyo. Ayaw mo pakigbisog nga katarungan nga makig-away pamo. Kay ang tawo nga inyong esplikahan niana, bisan pag-unsa ka gahi sa iyang kasingkasigg mahimo siya mahumok, pinasikad nianang mga pulonga. Ingna lang nga wala na gyod kamiy laing mahimo, kong manarbaho pa mi, tagpila ra ang adlaw, otso pesos ang adlaw, sies pesos and adlaw, singko pesos ang adlaw. Unya ang bugas ingon niana ang kantidad, unya ang sud-an ingon niana ang kantidad, Unsa pay ikabuhi sa akong anak! Napulo kabook ang akong anak, lima kabook akong anak, wala na gyod koy mahimo. Busa kon kasaypanan man ang akong nahimo kamo mahibawo niana sad mangayo usa' kami'g pasaylo kanimo kon man galing nasayop kami. Mao kana mga igsoon ko ang buot kong ipasabot. Ayaw kamo'g kahadlok us sa giingon ko kaninyo niadtong adlaw nga kanang mga kaingin nato diha panagbantay kamo kay karon ang report nga niabot diri kanang water shade kono ni, sa MMIC nga kikamangkamang na kono na' ninyo ngadto. Mao man ngani nag-ingon ko sa miaging adlaw nga ayaw kamo magpasipa' nianang water shade kay delicado kana. Unang-una mahudtan kita sa tubig, ikaduha nga kita usab dinhi nsa nagpuyo maglisod kita sa mga pag-inom. Maoy hinungdan nga bantayan kana nato. Ug dili na gyod mag-clear pa nianang lasang nga pagpaingon didto. Gikan aning Luna ngadto paingon kay delicado man gyod na kay dool man gyod nang Dam diha sa ibabaw sa MMIC. Mao na sila nga agrabiado man gyod na kay dool man dinhi. Busa pangita mo'g paagi nga diri sa Luna, didto sa Panyog kaha diin mora ug dili na ngari kono paingon sa ilang Dam. Ug sa laing bahin dinhi nalang usa ko, daghang salamat.

Motto: "ALLOW NOT THYSELF TO BE CROWNED WITH HONOR AND GLORY WITHOUT SUPREME LABOR" UG ATONG HUNAHUNAON KON UNSAY ATONG IKATABANG SA ATONG KAPUNUNGAN SA PBMA, INC. APAN DILI NATO HUNAHUNAON KON UNSAY IKATABANG SA KAPUNUNGAN NGARI KANATO, UG INUBANAN SA DAKONG GUGMA NGA MATAM-IS KANUNAY

ANG PAGPAUBOS. "SA GUGMA UG PANAGHIUSA UBAN ANG DISIPLINA ANAA ANG KUSOG".

(Note: Not for sale. Provided by and for the respective members of the

1,000 Eagle, 5,455 Eden, 444 Leaders & 144,000 Field Missioners).

rbdj/2220

 

The Second Coming of Jesus Christ: Beliefs, Interpretations, and Controversies

I. Introduction

The second coming of Jesus Christ is a central belief in Christianity. It refers to the belief that Jesus will return to earth in the future, as he promised his disciples before he ascended into heaven. Christians believe that the second coming will be a time of judgment and a fulfillment of God's plan for the world.

The exact nature of the second coming is debated among Christians. Some believe that it will be a literal, physical return of Jesus, while others see it as a metaphorical event that represents the triumph of good over evil. Some Christians believe that the second coming will be preceded by a period of tribulation, while others do not.

Despite these differences, the belief in the second coming is important for Christians for several reasons. First, it provides hope for believers in the face of suffering, persecution, and death. The promise of eternal life and the ultimate defeat of evil gives Christians a sense of purpose and meaning in their lives.

Second, the belief in the second coming serves as a motivation for Christians to live according to the teachings of Jesus. Knowing that Jesus will return and judge the world encourages Christians to live a righteous and holy life, seeking to love and serve others as Jesus did.

Finally, the belief in the second coming reminds Christians of the ultimate goal of their faith. It reminds them that this world is not their final home, and that there is a future beyond the struggles and challenges of this life. The second coming is seen as the culmination of history, the end of evil, and the beginning of a new creation. For Christians, this is a cause for great joy and celebration.

II. The Resurrection of Jesus Christ

The resurrection of Jesus Christ is one of the most significant events in Christian history. According to the New Testament, Jesus was crucified by the Roman authorities and died, but three days later, he rose from the dead. This event is seen as a confirmation of Jesus' divine identity and his power over death.

The significance of the resurrection for Christians is multifaceted. First, it serves as evidence of Jesus' claims about himself. Jesus had repeatedly taught his disciples that he was the Son of God and that he would rise from the dead after his death. The fact that he did rise from the dead confirmed these claims and demonstrated that Jesus was not just a wise teacher, but also a divine savior.

Second, the resurrection provides hope for believers in the face of death. Christians believe that death is not the end, but rather a passage to eternal life. The resurrection of Jesus shows that death has been defeated, and that believers can have confidence that they too will be resurrected to eternal life.

Third, the resurrection provides a basis for Christian faith. The fact that Jesus rose from the dead shows that his teachings and message were true. It also demonstrates that Jesus' sacrifice on the cross was effective in reconciling humanity to God. Without the resurrection, Christianity would be a meaningless and powerless religion.

Finally, the resurrection is closely related to the second coming of Jesus Christ. The resurrection is seen as a foretaste of what is to come. Just as Jesus was resurrected from the dead, so too will believers be resurrected to eternal life when Jesus returns. The resurrection of Jesus is therefore a sign and a promise of the future resurrection of all believers

III. References to the Second Coming in the Bible

The second coming of Jesus Christ is mentioned in several passages in the New Testament. Some of the key passages include:

Matthew 24:30-31 - "Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other."

1 Thessalonians 4:16-17 - "For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever."

Revelation 1:7 - "Look, he is coming with the clouds," and "every eye will see him, even those who pierced him"; and all peoples on earth "will mourn because of him." So shall it be! Amen.

Different Christian denominations have varying interpretations of these passages and what they mean for the second coming of Jesus. Some denominations take a literal approach and believe that the second coming will be a physical, visible event that will happen in the future. Others see it as a more spiritual or metaphorical event that is already happening or that will happen in the hearts of believers. Some denominations also believe in the idea of the Rapture, which is the belief that believers will be taken up to meet Jesus in the air before the tribulation period.

The idea of the second coming has had a significant historical impact on Christianity. Throughout history, many Christians have looked forward to the second coming as a time of judgment, redemption, and the fulfillment of God's plan for the world. This belief has inspired Christians to live holy and righteous lives, to spread the Gospel message to others, and to work towards building a more just and peaceful world.

The belief in the second coming has also led to the development of apocalyptic literature and has been the subject of much speculation and interpretation over the centuries. Some Christians have predicted specific dates for the second coming, while others have seen signs of its imminent arrival in current events or natural disasters. Despite the varied interpretations and speculations, the idea of the second coming continues to be a central belief in Christianity, providing hope and inspiration for believers around the world.

IV. Claims of the Second Coming Throughout History

Throughout history, there have been several notable individuals who have claimed to be the second coming of Jesus Christ. Here are some examples:

Simon Magus: In the first century, a man named Simon Magus claimed to be the Messiah and was said to have performed miracles. However, he was eventually denounced by the apostles and the early Christian church.

Sabbatai Zevi: In the 17th century, Sabbatai Zevi, a Jewish rabbi, claimed to be the Messiah and attracted a large following. However, he was eventually forced to convert to Islam and his movement fizzled out.

Jim Jones: In the 20th century, Jim Jones, the leader of the Peoples Temple cult, claimed to be the Messiah and convinced over 900 of his followers to commit suicide in a mass murder-suicide in Jonestown, Guyana in 1978.

David Koresh: In the 1990s, David Koresh, the leader of the Branch Davidian sect, claimed to be the Lamb of God and the second coming of Jesus Christ. He and his followers were involved in a 51-day standoff with law enforcement in Waco, Texas that ended in a deadly fire.

These individuals claimed to be the second coming for various reasons, such as a desire for power or a genuine belief that they were divinely inspired. However, their claims were met with skepticism and condemnation from mainstream Christian communities.

When compared to the biblical descriptions of the second coming, these claims fall short. The Bible describes the second coming as a visible, physical event in which Jesus Christ returns to earth with power and glory to judge the living and the dead. None of these individuals matched this description, and their claims were ultimately rejected by Christian communities.

V. Various Contemporary Beliefs

Contemporary beliefs about the second coming vary among different Christian groups. Here are some examples:

Dispensationalism: This is a belief system popularized in the 19th century that emphasizes the literal interpretation of biblical prophecy, including the second coming. According to dispensationalists, the second coming will involve a pre-tribulation rapture, in which believers are taken up to heaven before a period of tribulation on earth. This view is held by many evangelical Christians and has been popularized in books like the Left Behind series.

Postmillennialism: This is a belief that the world will gradually become better and more Christianized, culminating in a period of peace and prosperity known as the millennium. After this period, Christ will return to earth. This view is held by some liberal Christians and has been popularized by authors like Jim Wallis.

Amillennialism: This is a belief that there will not be a literal thousand-year reign of Christ on earth, but rather that the millennium is a symbolic period of time that began with Christ's resurrection and will end with his second coming. This view is held by many mainline Protestants.

There are also key debates and controversies regarding the nature of the second coming. Here are some examples:

Timing: One of the biggest debates regarding the second coming is when it will occur. Some Christians believe that it is imminent and could happen at any moment, while others believe that certain events must take place first, such as the rebuilding of the temple in Jerusalem.

Millennium: Another debate concerns the nature of the millennium described in the book of Revelation. Some Christians believe that it will be a literal thousand-year reign of Christ on earth, while others see it as a symbolic period of time.

Preterism: This is a controversial belief that many of the prophecies regarding the second coming were fulfilled in the first century, such as the destruction of the temple in Jerusalem in 70 AD. This view is held by some scholars and theologians, but is not widely accepted among mainstream Christian communities.

Variations in interpretation among different Christian groups can also be seen in their approach to eschatology (the study of end times). For example:

Roman Catholicism: The Catholic Church believes in the second coming, but does not place as much emphasis on the timing or specific events surrounding it as some other Christian groups.

Eastern Orthodoxy: Orthodox Christians believe in the second coming and the resurrection of the dead, but do not emphasize the idea of a rapture or a literal thousand-year reign of Christ.

Protestantism: Protestant beliefs about the second coming vary widely, from the dispensationalism of many evangelical Christians to the amillennialism of many mainline Protestants.

In conclusion, while the basic belief in the second coming is shared among Christians, there are a variety of interpretations and beliefs about the nature of this event. These interpretations reflect the diversity of Christian traditions and approaches to eschatology.

VI. Attempts to predict the Second Coming

There have been many significant authors, theologians, and scholars throughout history who have attempted to predict or interpret the second coming of Christ. Here are some examples:

Saint Paul: In his letters to the Thessalonians, Paul wrote about the second coming and the resurrection of the dead, urging his readers to be prepared for this event.

Saint Augustine: In his book "The City of God," Augustine discussed the idea of a thousand-year reign of Christ on earth and the resurrection of the dead.

Joachim of Fiore: A 12th-century Italian monk, Joachim of Fiore predicted that the second coming would occur in the year 1260.

William Miller: An American Baptist preacher, Miller predicted that the second coming would occur in 1843 or 1844. This prediction, known as the Millerite movement, gained a large following and resulted in the Great Disappointment when the predicted date passed without event.

Hal Lindsey: An American evangelical author, Lindsey wrote a series of books in the 1970s popularizing the dispensationalist interpretation of the second coming, including the idea of a pre-tribulation rapture.

Harold Camping: An American Christian radio host, Camping predicted that the second coming would occur on May 21, 2011. When this prediction failed, he revised it to October 21 of the same year, which also did not come to pass.

It is important to note that many Christian leaders and scholars do not attempt to predict the timing of the second coming, instead emphasizing the need for spiritual preparedness and living according to Christ's teachings.

VII. Jesus and the Jews

Jewish beliefs about Jesus vary among different Jewish groups and individuals. However, it is generally accepted within Judaism that Jesus was a Jewish man who lived in the first century CE, and that he was a teacher and a healer who gained a following among some Jews in his time.

Jews do not believe that Jesus was the Messiah or the son of God, as these are central tenets of Christian theology. Jewish beliefs about Jesus as a historical figure do not involve his divinity, and many Jews see him as a respected but ultimately unsuccessful Jewish leader.

Some Jewish writings, such as the Talmud and the Toledot Yeshu, contain negative depictions of Jesus, portraying him as a false teacher who misled his followers. However, it is important to note that these writings were produced many years after Jesus' death and may reflect polemical or anti-Christian attitudes that were prevalent at the time.

Here are some passages from the Talmud and the Toledot Yeshu that refer to Jesus:

From the Talmud:

Sanhedrin 43a: "On the eve of Passover they hanged Yeshu and the crier went forth for forty days beforehand declaring that, 'He is going to be stoned because he has practiced sorcery and enticed Israel to apostasy.'"

Sanhedrin 107b: "Rabbi Shimon ben Azzai said: I found a genealogical roll in Jerusalem wherein was recorded, 'Such-an-one is a bastard of an adulteress.'"

Shabbat 104b: "They say to him: 'you were completely separated from any Torah knowledge.' This one says: 'thus did the son of Stada (Jesus) practice sorcery and lead Israel astray.'"

Sotah 47a: "Yeshu the Nazarene practiced magic and led Israel astray."

From the Toledot Yeshu:

Chapter 2: "In those days there appeared a man named Yeshu... He was a deceiver of Israel, he practiced magic, and he led the people astray."

Chapter 4: "He said that he was God, and he performed miracles to deceive the people."

Chapter 5: "The rabbis of the people of Israel... accused him of being a magician, a deceiver of Israel, and an apostate."

VIII. Attempts to Predict through Gematria

There have been attempts to predict the second coming of Christ through gematria and numerology. Gematria is a system of assigning numerical values to letters in the alphabet, and numerology is the study of the mystical significance of numbers. Some people believe that by using these methods, they can gain insight into hidden meanings and divine truths.

There have been various attempts to use gematria and numerology to predict the second coming of Christ, with different interpretations and methods. However, it's important to note that such attempts are not widely accepted by mainstream Christianity and should be approached with caution. The Bible itself cautions against attempts to predict the timing of the second coming, stating that "about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father" (Matthew 24:36).

Here are a few examples of authors or individuals who have attempted to use gematria or numerology to predict the second coming of Christ:

David Meade - Meade is a self-proclaimed Christian numerologist who gained media attention in 2017 for his prediction that the world would end on September 23, 2017. He arrived at this date through a combination of biblical prophecy and numerology, including the number 33, which he interpreted as a significant biblical number. When his prediction failed to come true, Meade revised his prediction to October 15, 2017, but again, nothing happened.

According to Meade, a constellation of stars called the "Woman of Revelation 12" appeared in the sky on September 23, 2017, which he believed was a sign of the impending end times. He also claimed that the date marked the end of a 50-year Jubilee cycle, which he believed was a significant Biblical period associated with the return of Jesus Christ.

Meade's prediction gained widespread media attention, but the predicted date passed without any catastrophic events occurring. Meade later revised his prediction, suggesting that the end of the world would instead occur on October 15, 2017, but this date also came and went without incident.

Many religious leaders and scholars criticized Meade's prediction, with some accusing him of promoting fear and sensationalism for his own gain. Meade's predictions have been widely debunked, with experts pointing out flaws in his interpretation of Biblical prophecy and astronomy, as well as the lack of evidence to support his claims.

John Michell - Michell was a British author and researcher who was interested in the connections between ancient sacred sites and modern geometry. In his book "The Dimensions of Paradise", Michell explores the use of gematria in ancient cultures and suggests that there is a hidden numerical code in the dimensions of the Great Pyramid of Giza. He believed that this code held the key to unlocking hidden knowledge about the nature of the universe and the second coming of Christ.

Rabbi Judah ben Samuel - In the 12th century, Rabbi Judah ben Samuel, a German Jewish mystic, made a prediction about the end times that has been linked to numerology. According to the prediction, the Ottoman Turks would rule over Jerusalem for eight jubilees (a jubilee is a period of 50 years), after which the ninth jubilee would herald the coming of the Messiah. This prediction has been interpreted by some as evidence of the power of gematria and numerology.

Rabbi Judah ben Samuel's prediction that the Messianic age would begin in the year 2017 is based on his interpretation of the Jubilee cycles mentioned in the Bible.

According to Rabbi Judah, each Jubilee cycle consists of 50 years, and there are a total of 40 Jubilee cycles between the time of Moses and the arrival of the Messiah. He believed that the Ottoman Empire's conquest of Jerusalem in 1517 marked the beginning of the final Jubilee cycle, which he calculated would last for 50 years.

Based on his calculations, Rabbi Judah predicted that the Messianic age would begin after the completion of the 10th Jubilee cycle following the Ottoman conquest of Jerusalem. This would mean that the Messianic age would begin in the year 2017, which is exactly 50 years after the end of the 9th Jubilee cycle in 1967, when Israel regained control of Jerusalem during the Six-Day War.

It's important to note that Rabbi Judah's calculations are based on his interpretation of the Jubilee cycles and are not universally accepted within Jewish tradition. Additionally, while his prediction for the Ottoman conquest of Jerusalem was accurate, his prediction for the start of the Messianic age in 2017 did not come to pass.

It's worth noting that while some people have attempted to use gematria and numerology to predict the second coming of Christ, these methods are not widely accepted by mainstream Christianity and should be approached with caution. The Bible itself cautions against attempts to predict the timing of the second coming, stating that "about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father" (Matthew 24:36).

There are many authors and individuals who have attempted to use gematria and numerology to predict the second coming of Christ, and their methods and calculations vary widely. Here are a few more examples of noteworthy authors and their approaches:

Ivan Panin - Panin was a Russian mathematician who converted to Christianity and became interested in the numerical patterns in the Bible. He believed that the Bible was divinely inspired and that its numerical patterns held deep significance. He used mathematical methods to study the Bible's numerical patterns and claimed to have found evidence of divine design and prophecy in the text. While Panin did not explicitly predict the second coming of Christ, his work has been cited as evidence of the power of gematria and numerology.

Harold Camping - Camping was a Christian radio broadcaster who gained notoriety for his prediction that the world would end on May 21, 2011. He arrived at this date through a combination of biblical prophecy and numerology, including the number 722, which he interpreted as the number of days between the crucifixion of Christ and the rapture. When his prediction failed to come true, Camping revised his prediction to October 21, 2011, but again, nothing happened.

Camping believed that the second coming of Jesus would occur on May 21, 2011. He arrived at this date through a complex calculation that involved biblical passages, numerology, and the assertion that the Great Flood occurred in 4990 BC. According to Camping's calculations, the world would end exactly 7,000 years after the Flood, and the rapture would occur on May 21, 2011.

Camping's calculations were based on his interpretation of the Bible and his belief that certain numbers and patterns in the text held significant meaning. For example, he believed that the number 5 represented atonement, the number 10 represented completeness, and the number 17 represented heaven. By applying these and other numerical principles to the Bible, Camping arrived at his predicted date for the second coming of Jesus.

When his prediction failed to come true, Camping revised his prediction to October 21, 2011. However, once again, nothing happened. Camping's failed predictions were widely criticized, and he later admitted that he had made mistakes in his calculations and apologized for the confusion and harm caused by his predictions.

William Tapley - Tapley, also known as the "Third Eagle of the Apocalypse", is a YouTube personality who has gained a following for his predictions about the end times. He uses a combination of gematria, numerology, and biblical prophecy to make his predictions, which include the identification of Pope Francis as the "False Prophet" of the Book of Revelation. Tapley's methods and predictions are not widely accepted by mainstream Christianity.

It's important to note that while some people have attempted to use gematria and numerology to predict the second coming of Christ, these methods are not widely accepted by mainstream Christianity and should be approached with caution. The Bible itself cautions against attempts to predict the timing of the second coming, stating that "about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father" (Matthew 24:36)

IX. The Second Coming and the Third Temple

The idea of a Third Temple being rebuilt in Jerusalem is a controversial and highly debated topic among both Jews and Christians. The Second Temple was destroyed by the Romans in 70 CE and has never been rebuilt. However, some Jewish groups have been advocating for the construction of a Third Temple, and there have been attempts to do so over the years.

For Christians, the idea of a Third Temple being rebuilt is often tied to biblical prophecies about the end times and the second coming of Jesus Christ. One of the most commonly cited passages is from the book of Revelation, which describes a vision of a new temple in Jerusalem:

"I was given a reed like a measuring rod and was told, 'Go and measure the temple of God and the altar, with its worshipers. But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months'" (Revelation 11:1-2).

Some Christians interpret this passage as indicating that a new temple will be built in Jerusalem during the end times. Additionally, some interpret the rebuilding of the Third Temple as a prerequisite for the return of Christ and the establishment of his millennial kingdom on Earth.

However, not all Christians interpret biblical prophecies in the same way. Some believe that the prophecies in the book of Revelation are symbolic and refer to spiritual rather than physical realities. Others argue that the rebuilding of the Third Temple is not a necessary condition for the second coming of Christ.

Furthermore, the issue of the Third Temple is highly contentious and politically charged. The site where the temple is believed to have stood is now occupied by the Dome of the Rock, a Muslim shrine, and any attempts to build a new temple there would likely be met with significant opposition and conflict. Therefore, while some Christians may see the rebuilding of the Third Temple as significant in relation to the second coming of Christ, the issue is complex and multifaceted, with religious, political, and cultural implications.

X. The Kabala of the Second Coming

The idea of the Second Coming of Jesus Christ is an important belief for many Christians. It refers to the belief that Jesus Christ will return to Earth at some point in the future. Some Christians have attempted to use numerology to predict when this event might occur, or to find hidden meanings in biblical passages related to the Second Coming.

Numerology is the study of numbers and their relationship to events, characteristics, and circumstances. Some people believe that certain numbers have special meanings or symbolism. In the case of the Second Coming, some Christians have used numerology to look for patterns or hidden messages in biblical passages related to this event.

One example of this is the use of the number 666, which is often associated with the Antichrist in the Bible. In the Book of Revelation, chapter 13, verse 18, it says: “This calls for wisdom: let the one who has understanding calculate the number of the beast, for it is the number of a man, and his number is 666.” Some Christians have interpreted this as a clue to the timing or nature of the Second Coming, believing that the number 666 represents a time period or event related to the Second Coming.

Some scholars have used gematria to try to identify the Beast, with various interpretations and identifications proposed over the centuries. For example, in one interpretation, the number 666 is associated with the Hebrew name "Nero Caesar," as the numerical value of the Hebrew letters in that name adds up to 666. This interpretation is based on the historical context of the Book of Revelation, as Nero was a persecutor of Christians and seen by some as a figure akin to the Antichrist. However, this interpretation is not universally accepted, and other interpretations have been proposed as well.

Another example of the use of numerology in relation to the Second Coming is the study of the number 7, which is often seen as a symbol of completion or perfection in the Bible. Some Christians have used the number 7 to try to predict when the Second Coming might occur, or to find hidden messages in passages related to the event.

For example, some have pointed to the fact that there are seven seals, seven trumpets, and seven bowls in the Book of Revelation, suggesting that these numbers are significant in relation to the Second Coming. Others have looked at the number of days in the biblical accounts of certain events, such as the Flood in the book of Genesis, and used numerology to try to find hidden meanings related to the Second Coming.

While some Christians may find meaning or significance in numerology related to the Second Coming, it is important to approach these interpretations with caution. Numerology is a highly subjective and often speculative practice, and many different interpretations can be drawn from the same numbers or patterns. Ultimately, the timing and nature of the Second Coming is a matter of faith and belief, rather than a matter of numerical calculations or hidden messages.

The Olivet Discourse

There are several Bible passages that describe the second coming of Jesus Christ, but one of the most significant and well-known is likely Matthew 24:29-31:

"Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. And then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven with power and great glory.”

This passage is part of Jesus' Olivet Discourse, in which he speaks to his disciples about the signs of the end times and his second coming. It emphasizes the dramatic and unmistakable nature of Christ's return, with celestial events and the gathering of his followers from all corners of the earth. This passage has been interpreted in different ways by different Christian denominations and theologians, but it is generally seen as a key reference to the second coming in the New Testament.

We will now attempt to decode this passage using our art of Kabbalistic Gematria. See the book En Esto Creo (In This I Believe) for the whole chapter interpretation of Matthew 29.

But first, we have the following important points to remember:

1. The bible we are going to use is the New American Bible. This is the official version use by the Roman Catholic Church. This is the link: https://www.vatican.va/archive/ENG0839/_INDEX.HTM

2. Then, we will take the rule from Zohar Beresheet 6:3 the principle "BECAUSE THEIR NUMERICAL VALUES ARE EQUAL TO EACH OTHER” which is further explained by W.W. Westcott, in his ‘An Introduction to the Study of Kabbalah.’ This method is called gematria which

“…is a mode of interpretation by which a name or word having a certain numerical value was deemed to have a relation with some other words having the same numbers; thus certain numbers became the representative of several ideas, and were considered to be interpretative one of the other.”

3. And last, the rule we presented in the book En Esto Creo (In This I Believe) that: “If the number (or gematria) reveals another possible interpretation, then we can use the sense of the statement being interpreted as a guide for further investigation."

Equipped with these three essential tools, we are now prepared to explore the world of biblical verses through a numerological lens and uncover their significance to us. Let us begin with the following passage:

"Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken."

This passage is not merely metaphorical; rather, it describes a series of astronomical events that will occur. The darkening of the sun and moon refers to an eclipse, while the falling stars are actually meteors and comets, such as the recent Oumuamua, which has puzzled scientists to this day. This passage provides us with a clue that the coming of the Son of Man will be a visible celestial phenomenon. However, since ancient astronomy was also intertwined with astrology, we can also interpret this passage as an astrological hint.

The next line:

"Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory."

To better understand this passage, let's break it down into three parts. Firstly, it states that a sign of the Son of Man will appear in heaven. Secondly, it predicts that all the tribes of the earth will mourn. Finally, it describes the Son of Man's arrival on the clouds of heaven with great power and glory.

This passage is a prophetic statement that foretells a significant event that will occur in the future. It suggests that the Son of Man will make an entrance at a time when all the tribes of the earth mourn.  This means during a crisis or a hard time. The use of the word "tribes" implies astrologically that this event will have a global impact, affecting people from all walks of life.

The passage also suggests that the Son of Man's arrival will be a powerful and glorious event. But the use of the word "with power" "and great glory" is a personification for the companions of the Son of Man in his coming.

Son of Man

But first, let us dig a little into the title Son of Man. The title "Son of Man" is a term used in the Bible, particularly in the Old and New Testaments, to refer to both humanity in general and a specific person, Jesus Christ. In the Old Testament, the term "son of man" is used to describe humanity in general, emphasizing the frailty and mortality of human beings. In the New Testament, the term is used to refer to Jesus Christ in a specific way.

Jesus referred to himself as the Son of Man in the Gospels, particularly in the Gospels of Matthew, Mark, Luke, and John. When Jesus used this term, he was emphasizing his humanity and his identity as the promised Messiah. He used this term to describe his mission on earth, which was to serve and give his life as a ransom for many.

The Son of Man title is also associated with the prophecy in the Book of Daniel, where the prophet describes a vision of a divine figure who comes on the clouds of heaven to judge the world. This figure is called the Son of Man and is given authority over all peoples, nations, and languages. Many scholars believe that Jesus used the title Son of Man to identify himself with this figure and to claim that he was the long-awaited Messiah prophesied in the Old Testament.

In Christian theology, the title Son of Man is also significant because it emphasizes Jesus' humanity and his ability to identify with our struggles and sufferings. It shows that Jesus experienced the same emotions, temptations, and challenges that we face as human beings, and that he is able to sympathize with us and provide us with comfort and salvation.

The term "Son of Man" appears many times in the Bible, particularly in the Old and New Testaments. In the Old Testament, it appears in the Book of Ezekiel, where the prophet is addressed as "son of man" by God. In this context, the term emphasizes the prophet's human frailty and mortality.

In the New Testament, the term "Son of Man" is used more frequently, particularly in the Gospels of Matthew, Mark, Luke, and John. It is a title that Jesus often used to refer to himself, and it emphasizes his humanity, his role as the promised Messiah, and his ability to identify with our struggles and offer us salvation.

The exact number of times that the term "Son of Man" appears in the Bible depends on the translation and version. However, it is estimated that the term appears over 80 times in the New Testament alone.

The term "Son of Man" has multiple meanings and interpretations in the Bible, depending on the context in which it is used. Here are some of the main interpretations of the term:

Humanity: In the Old Testament, the term "son of man" is used to describe humanity in general, emphasizing the frailty and mortality of human beings.

Messianic figure: In the New Testament, the term "Son of Man" is often used as a title for Jesus Christ, emphasizing his role as the promised Messiah who was prophesied in the Old Testament.

Divine figure: In the Book of Daniel, the term "Son of Man" is used to describe a divine figure who comes on the clouds of heaven to judge the world. This figure is given authority over all peoples, nations, and languages, and many scholars believe that Jesus used this title to identify himself with this figure.

Humility: The term "Son of Man" can also be interpreted as a term of humility. By referring to himself as the "Son of Man," Jesus was emphasizing his humanity and his willingness to identify with ordinary people.

Reuben: A Man

But since we have the astrological hint from this passage of Matthew, we ask, if Jesus is the Son of Man, then who is the Man?

In Numbers 2, God instructs Moses and Aaron to take a census of the Israelites and to organize the people into a specific formation when they camp and when they travel. The chapter goes into great detail regarding the arrangement of each tribe around the tabernacle. Here is a brief summary of the organization of each tribe:

Judah: This tribe camped on the east side of the tabernacle, along with Issachar and Zebulun. They were led by Nahshon son of Amminadab.

Reuben: This tribe camped on the south side of the tabernacle, along with Simeon and Gad. They were led by Elizur son of Shedeur.

Ephraim: This tribe camped on the west side of the tabernacle, along with Manasseh and Benjamin. They were led by Elishama son of Ammihud.

Dan: This tribe camped on the north side of the tabernacle, along with Asher and Naphtali. They were led by Ahiezer son of Ammishaddai.

Each tribe had its own banner, which was carried by the tribe's leader and displayed prominently during travel and encampment. The banners were adorned with symbols that represented each tribe's history, identity, and relationship with God. The organization of the Israelites in this way demonstrated the importance of order, structure, and unity in the community, as well as the centrality of worship and the tabernacle in the Israelites' religious life.

We have the symbols of the four tribes:

Judah and the Lion: Genesis 49 and Rev. 5:5

Reuben and the Man: Genesis 29:32, “behold a son” or “see a son”

Ephraim and the Ox: Ephraim was Jacob’s grandson through Joseph in Deuteronomy 33:17.

Dan and the Eagle: But Deuteronomy 33:22 associates Dan with the lion, not the eagle.

In Ezekiel 1:10 we have the same exact representation:

“Their faces were like this: each of the four had the face of a man, but on the right side was the face of a lion, and on the left side the face of an ox, and finally each had the face of an eagle.”

And their directions are:

NORTH - DAN-Eagle

EAST - JUDAH-Lion

WEST - EPHRAIM-Bull

SOUTH - REUBEN-Man

This is also referred to in Revelation 4:7

“The first creature resembled a lion, the second was like a calf, the third had a face like that of a human being, and the fourth looked like an eagle in flight.”

The Talmud saw in these four creatures the four primary forms of life in God’s creation. It also noted that the twelve tribes of Israel camped under these four banners; some with Reuben (symbolized by a man), others with Dan (symbolized by an eagle), others with Ephraim (symbolized by the calf, or ox), and the rest with Judah (symbolized by a lion). (John MacArthur, Revelation 1-11: The MacArthur New Testament Commentary (Chicago, IL: Moody Press, 1999), Rev. 4:8.)

Thus, who is the Man? The individual referenced in this context is Reuben. Now since Jesus is also referred to as the Son of Man, it implies that he will appear in the tribe of Reuben under the sign of Man, which is represented by Reuben. But the conclusion is clear: Jesus as the Son of Man in His Second Coming will be the son of Reuben, who is “a Man”. This raises now the question: what is the sign of the Son of Man, or the sign of Reuben?

In Matthew 24:3, the disciples asked Jesus,

"Tell us, when will this happen, and what sign will there be of your coming, and of the end of the age?"

In this chapter from Matthew, Jesus provides us with numerous insights about the sign of His coming. These teachings are explored in greater depth in the book En Esto Creo (In This I Believe). However, for brevity's sake, we'll provide a brief overview of how to interpret and understand these messages.

In this passage, the disciples ask for a sign that will signal the arrival of Jesus. This sign is comparable to the star that led the magi to Jesus at his birth. The sign that Jesus refers to is his zodiac sign, which is indicated in the words, 'Then will appear in heaven the sign of the Son of Man...' The word 'tribes' is crucial to understanding this concept, as it is used in the line 'and then all the tribes of the earth will mourn' (see John 16:20-24 for the word mourn). In this context, 'tribes' refers to the twelve tribes of Israel, which correspond to the twelve apostles of Jesus. In astrological terms, the twelve tribes signify the twelve zodiac signs of the heavens.

In the book "Call Adonoi" by Albert Schutz, the correlation between the twelve apostles, twelve tribes, twelve zodiac signs, twelve stones, twelve directional guards to the altar, twelve colors, and twelve coats of arms is demonstrated in the chart “The Twelve Simples.” The cipher is 12. According to Schutz, Reuben's astrological chart corresponds to the month of Nisan, which spans from 3/21-4/19. This time period is associated with the zodiac sign of Aries, whose stone is the ruby. This knowledge reveals the secret of the Sign of the Son of Man. The secret of Jesus as the Son of Man is in the Man who is Reuben. 

 

The Twelve Simples

Now we have the bible verse from Matthew 24:29.

“And then the sign of the Son of Man will appear in heaven,”

It is truly remarkable that Jesus speaks these words in the third person, a style he often employs when discussing the end times. This suggests that he will return to a new body, with a new face and personality. However, Jesus drops a hint that he will come in the sign of Man, in this case, the Man is Reuben, whose astrological month is Nisan. This raises the question: who is the Man of which Jesus is the Son of that Man in his second coming? Fortunately, we can turn to the gematria of the Bible verse for answers.

THEN THE SIGN OF THE SON OF MAN WILL

2855 285 1975 66 285 165 66 415 5933 = 138

This refers to

DIVINE MASTER RUBEN EDERA ECLEO SR.

494955 411259 93255 54591 53356 19 = 138

Now

APPEAR IN HEAVEN

177519 95 851455 = 72

is the place which hides in metaphor for

SAN JOSE DINAGAT ISLAND

115 1615 4951712 913154 = 72

A complete exposition is in the book En Esto Creo (In This I Believe).https://www.amazon.com/En-Esto-Creo-This-Believe-ebook/dp/B0BWNV17P9?ref_=ast_author_dp

Sacred Spaces: Unveiling the Secrets of the Third Temple and the Divine Master's Shrine in Dinagat Islands

I. Introduction

The Third Temple is a proposed religious and cultural edifice that is of great importance to both Jews and Christians. It is believed by many to be a crucial element of the fulfillment of various prophecies and religious obligations. For Jews, the Third Temple represents the restoration of a central aspect of Jewish religious life and the re-establishment of the Temple's significance as the central place of Jewish worship. For Christians, the rebuilding of the Third Temple holds significant theological and prophetic implications, particularly in relation to the Second Coming of Christ.

The Third Temple is often referred to as the future Temple, as it is believed to be the final Temple to be built before the End Times. It is widely regarded as a symbol of national and religious renewal for the Jewish people, who hope to rebuild the Temple and re-establish their ancient religious practices in the heart of Jerusalem. For many, the Third Temple is a powerful symbol of faith, hope, and restoration.

Despite the centrality of the Third Temple to Jewish and Christian beliefs, its construction is a controversial and contentious issue. Its proposed location, the Temple Mount, is one of the most contested sites in the world, and the rebuilding of the Temple has political and religious implications that extend far beyond the boundaries of Jerusalem. In recent years, the issue has become increasingly complex, with various religious and political groups advocating for the rebuilding of the Temple while others vehemently oppose it. The Third Temple remains a topic of significant interest and debate in religious and political circles around the world.

II. Historical Background

The historical background of the Third Temple is closely intertwined with the history of Jerusalem and the Jewish people. The Temple was the center of Jewish religious and cultural life for centuries, and its construction, destruction, and attempted rebuilding have played a crucial role in Jewish history.

The First Temple was built by King Solomon in 957 BCE and was destroyed by the Babylonians in 586 BCE. The Second Temple was constructed by Jews who returned from Babylonian exile, and it served as the center of Jewish worship and culture for over five centuries. It was rebuilt and expanded by Herod the Great in the 1st century BCE.

In 70 CE, the Roman Empire destroyed the Second Temple, marking a significant turning point in Jewish history. The destruction of the Temple led to the exile and dispersion of the Jewish people, and the Temple became a symbol of Jewish suffering and perseverance.

Following the destruction of the Second Temple, the Jewish people were exiled and dispersed throughout the world. Despite this dispersion, the hope of rebuilding the Temple remained an important element of Jewish religious and cultural identity.

Throughout history, various Jewish groups have attempted to rebuild the Temple, but these efforts were largely unsuccessful. In recent years, there has been a renewed interest in rebuilding the Temple, with various religious and political groups advocating for its construction.

Despite the efforts of some to rebuild the Temple, there are significant obstacles to its construction, including the contested ownership of the Temple Mount and concerns about inciting violence. Nonetheless, the hope of rebuilding the Temple remains a significant element of Jewish and Christian religious identity and continues to be a source of controversy and debate in the modern world.

III. Current State of Affairs

The current state of affairs regarding the Third Temple is complex and controversial, with various religious and political groups advocating for its construction, while others vehemently oppose it. Here are some recent news and stories that highlight the current state of affairs:

Contemporary religious and political movements pushing for the rebuilding of the Temple

There are various religious and political groups that are advocating for the rebuilding of the Temple. These include the Temple Institute, an organization that promotes the reconstruction of the Temple and is dedicated to preparing the necessary ritual objects, as well as political parties such as the Jewish Home and the Temple Mount Faithful. These groups see the rebuilding of the Temple as a crucial aspect of Jewish national and religious renewal.

Obstacles to rebuilding, including contested ownership of the Temple Mount and concerns about inciting violence

One of the major obstacles to the rebuilding of the Temple is the contested ownership of the Temple Mount, the site where the First and Second Temples were built. The Temple Mount is considered holy by both Jews and Muslims, and its ownership is fiercely contested. The Waqf, a Muslim religious trust, currently has control over the site, and any attempts to rebuild the Temple are likely to be met with resistance.

There are also concerns about the potential for violence if the Temple were to be rebuilt. The rebuilding of the Temple is seen by many as a provocative act that could escalate tensions between Jews and Muslims in the region. This has led some to argue that the rebuilding of the Temple should be delayed until a peaceful solution can be found.

Recent News and Stories

In recent years, there have been various news stories and events related to the Third Temple. For example, in 2018, the Sanhedrin, a group of Jewish scholars and rabbis, held a dedication ceremony for a stone altar that they claimed would be used in the Third Temple. In 2019, a group of Israeli archaeologists claimed to have found evidence of the location of the Second Temple. These stories highlight the ongoing interest and debate surrounding the Third Temple.

Most recently, in March 2021, Israeli authorities closed the Temple Mount to Jewish visitors due to concerns over COVID-19, leading to protests by Jewish activists who called for the site to be reopened to Jews. This incident highlights the ongoing tensions and controversies surrounding the Temple Mount and the potential impact of the Third Temple on the political and religious landscape of the region.

IV. Significance in World Events

The Third Temple is seen by many as a significant event that could have a major impact on the political and religious landscape of the world. Here are some ways in which the Third Temple could be significant in world events:

Religious Significance

For Jews and Christians, the Third Temple is seen as a crucial component of their faith. In Jewish tradition, the Temple is the center of Jewish worship and culture, and the rebuilding of the Temple is seen as a symbol of Jewish national and religious renewal. For Christians, the rebuilding of the Temple is seen as a sign of the End Times and the coming of the Messiah.

Political Significance

The rebuilding of the Temple is also seen as having significant political implications, particularly in the context of the Israeli-Palestinian conflict. The Temple Mount is considered holy by both Jews and Muslims, and any attempts to rebuild the Temple are likely to be met with resistance from the Muslim world. The rebuilding of the Temple could also have implications for the peace process between Israelis and Palestinians, and could potentially lead to further violence and instability in the region.

Symbolic Significance

The rebuilding of the Temple is seen by some as a symbol of the rise of Jewish nationalism and the reassertion of Jewish sovereignty in the land of Israel. It could also be seen as a symbol of the rejection of multiculturalism and the reassertion of traditional religious and cultural values in the face of globalization.

Environmental Significance

Finally, the rebuilding of the Temple could have significant environmental implications, particularly in terms of water usage. The Temple rituals require the use of large amounts of water, and the rebuilding of the Temple could potentially strain Israel's already limited water resources.

Overall, the Third Temple is seen as a significant event with implications for religion, politics, and the environment. While some view the rebuilding of the Temple as a positive development, others see it as potentially destabilizing and a threat to peace in the region. As such, the rebuilding of the Temple remains a controversial and debated issue in the modern world.

IV. Biblical Roots

The concept of the Third Temple has its roots in the Hebrew Bible, particularly in the books of Ezekiel and Daniel.

The Book of Ezekiel

The Book of Ezekiel describes a vision of a new Temple, which is significantly different from the First and Second Temples that were previously built in Jerusalem. Some of the key features of the new Temple include:

·        A massive courtyard

·        A river flowing out from beneath the Temple

·        A new altar with a unique design

·        A special area for sacrifices and offerings

·        The return of the Divine Glory (Shekinah) to the Temple

The vision of the new Temple in Ezekiel is often seen as a prophetic vision of a future Temple, which will be built in the Messianic era.

The Book of Daniel

The Book of Daniel also contains prophecies related to the Temple, particularly in chapter 9. In this chapter, the prophet Daniel receives a revelation concerning the seventy weeks of years, which are interpreted as a countdown to the coming of the Messiah. The prophecy includes a reference to the rebuilding of the Temple:

"Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times." (Daniel 9:25)

This verse has been interpreted by some as a reference to the rebuilding of the Temple during the time of the Messiah.

Other References

Other books of the Hebrew Bible contain references to the Temple, including the Psalms and the Books of Chronicles. These references often focus on the importance of the Temple as the center of Jewish worship and culture.

While the Book of Revelation does mention a temple, it does not specifically mention a "Third Temple" as such. In chapter 11, verses 1-2, the Apostle John has a vision of a temple that is measured by an angel:

"Then I was given a measuring rod like a staff, and I was told, 'Come and measure the temple of God and the altar and those who worship there, but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample over the holy city for forty-two months.'"

Some scholars interpret this passage as referring to a physical temple that will be present during the end times, while others see it as a symbolic representation of the church or of the people of God. It is also possible that the reference to the temple in Revelation may be a symbolic reference to the spiritual presence of God rather than a physical building.

In any case, the Book of Revelation does not provide a detailed description of a "Third Temple" in the same way that the Books of Ezekiel and Daniel do, and its references to the temple are open to a range of interpretations.

V. Some Figures

There have been many scholars, theologians, and political figures who have studied the significance of the Third Temple. Here are a few examples:

Rabbi Avraham Yitzchak Kook (1865-1935) was a prominent Orthodox Jewish rabbi and thinker who believed that the rebuilding of the Temple was essential to the spiritual and national renewal of the Jewish people. He believed that the rebuilding of the Temple would usher in a new era of Messianic redemption and that the Temple would serve as a center of spiritual worship for Jews and non-Jews alike.

Benjamin Netanyahu, the former Prime Minister of Israel, has spoken about the significance of the Temple Mount and the possibility of rebuilding the Temple. In a speech to the Knesset in 2014, he stated that "the Temple Mount and the Temple were the focal point of Jewish life for generations, and they have remained the focal point of Jewish yearning and prayer for thousands of years." He also stated that the rebuilding of the Temple was a "fundamental right" of the Jewish people.

Dr. Asher Kaufman, a professor of archaeology at Hebrew University, has conducted extensive research on the history and significance of the Temple Mount. He has argued that the Temple Mount is the holiest site in Judaism and that the rebuilding of the Temple would be a powerful symbol of Jewish national and religious identity. However, he has also cautioned that the reconstruction of the Temple could lead to violence and destabilization in the region.

Professor Gershom Gorenberg, an Israeli journalist and historian, has written extensively on the politics and significance of the Temple Mount. He has argued that the debate over the Temple Mount is part of a larger struggle for control and identity in the region, and that the rebuilding of the Temple could have far-reaching political and religious implications. He has also argued that the rebuilding of the Temple is not necessary for Jewish spiritual or national renewal.

Isaac Newton was a scholar who wrote extensively on a wide range of subjects, including theology and biblical prophecy. He was particularly interested in the book of Revelation and its prophecies about the end times, including the construction of the Third Temple. Newton believed that the restoration of the Jews to the Holy Land was a key event that needed to occur before the end times could come about, and he interpreted various biblical prophecies as pointing to the rebuilding of the Temple in Jerusalem.

In his work "Observations upon the Prophecies of Daniel, and the Apocalypse of St. John", Newton wrote extensively on the subject of the Third Temple and its significance in biblical prophecy. He argued that the Temple would be rebuilt in the end times and would be the site of a great spiritual renewal. Newton also believed that the restoration of the Jews to their homeland was a sign of the coming end times and that the return of Christ was imminent.

Newton's writings on biblical prophecy and the Third Temple were highly influential in his own time and continue to be studied and debated by scholars and theologians today. While some of his interpretations and conclusions have been challenged, his work remains an important contribution to the field of eschatology and the study of biblical prophecy. You can find a copy of Isaac Newton's "Observations upon the Prophecies of Daniel, and the Apocalypse of St. John" online at several websites. But check this out:

The Newton Project: http://www.newtonproject.ox.ac.uk/view/texts/diplomatic/THEM00093

These are just a few examples of the many scholars, politicians, and thinkers who have studied the significance of the Third Temple. Their views on the issue are varied and complex, reflecting the many different religious, cultural, and political factors that shape this contentious issue.

VI. The Third Temple and the Bible

There are no specific references to the Third Temple in the Bible or in any apocryphal writings, as the concept of the Third Temple is primarily a Jewish theological concept. However, there are some Christian interpretations of certain biblical passages that are sometimes seen as referring to the rebuilding of the Temple in the end times.

For example, in the book of Revelation (chapter 11), there is a vision of a measuring rod being given to a messenger, who is instructed to measure the Temple of God, its altar, and the worshipers inside. Some Christians interpret this as a reference to the rebuilding of the Temple in the end times, as it suggests that there will be a new Temple that will be measured and sanctified by God.

In addition, some Christians point to certain prophecies in the Old Testament, such as in the books of Ezekiel and Zechariah, as evidence that the Third Temple will be rebuilt. However, these prophecies are primarily rooted in Jewish theology and are not a central focus of Christian eschatology or belief.

It is also worth noting that there are some Christian traditions, such as the Catholic and Orthodox churches, that do not view the rebuilding of the Temple as a necessary or significant event in the end times. These traditions place more emphasis on the spiritual and ethical transformation of humanity as a whole, rather than on specific events or prophecies related to the Temple.

Here are a few biblical passages from both the Old and New Testaments that are often interpreted as referring to the Third Temple:

Old Testament:

Ezekiel 40-48: This section of the book of Ezekiel contains a detailed description of a new Temple and its associated rituals. Many Jews and Christians believe that this prophecy refers to the Third Temple.

Isaiah 2:2-3: In this passage, Isaiah prophesies that in the last days, the mountain of the Lord's house (i.e., the Temple) will be established as the highest of the mountains and all nations will stream to it.

Zechariah 6:12-13: This passage describes a man named "the Branch" who will build the Temple of the Lord and will rule as a priest on his throne.

New Testament:

2 Thessalonians 2:3-4: In this passage, Paul warns the Thessalonian believers not to be deceived by false teachings about the end times. He says that before the day of the Lord comes, there will be a rebellion and the "man of lawlessness" will set himself up in God's temple, proclaiming himself to be God.

Matthew 24:15: In this passage, Jesus speaks of a time when the "abomination of desolation" will be set up in the holy place, which many believe refers to a future desecration of the Temple.

Revelation 11:1-2: In this vision, John is told to measure the Temple of God and its altar, which some believe refers to the construction of a new Temple in the end times.

It is important to note that these passages are subject to interpretation and there is much debate among scholars and theologians about their precise meaning and significance.

VII. Jesus and the Third Temple

In the Bible, there are several instances where Jesus speaks about the Temple in Jerusalem, but he does not specifically mention the Third Temple. Instead, Jesus speaks about the Temple in terms of its present state and its future destruction.

For example, in the Gospel of Matthew (chapter 24), Jesus predicts the destruction of the Temple and warns his disciples about the coming of false messiahs and the signs that will precede the end of the age. In the Gospel of Mark (chapter 13) and the Gospel of Luke (chapter 21), Jesus similarly speaks about the destruction of the Temple and the signs of the end times.

Here are a few additional passages from the Bible where Jesus speaks about the Temple:

In the Gospel of John, chapter 2, Jesus drives out the money changers and merchants from the Temple, declaring that his Father's house is meant to be a house of prayer, not a marketplace.

In the Gospel of Matthew, chapter 23, Jesus delivers a scathing rebuke to the religious leaders of his time, calling them hypocrites and condemning their abuses of power. He also predicts the destruction of the Temple, saying "See, your house is left to you desolate" (Matthew 23:38).

In the Gospel of Mark, chapter 11, Jesus again drives out the merchants and money changers from the Temple, and declares that his Father's house is to be a house of prayer for all nations.

But in John 4: 20-24, Jesus said to the Samaritan woman.

The woman said to him, "Sir, I can see that you are a prophet. Our ancestors worshiped on this mountain; but you people say that the place to worship is in Jerusalem." Jesus said to her, "Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You people worship what you do not understand; we worship what we understand, because salvation is from the Jews. But the hour is coming, and is now here, when true worshipers will worship the Father in Spirit and truth; and indeed the Father seeks such people to worship him. God is Spirit, and those who worship him must worship in Spirit and truth." (NAB)

It is truly remarkable what Jesus said to the Samaritan woman. He explicitly stated that worship would no longer be confined to Jerusalem. This means that the reconstruction of the third temple in Jerusalem is not part of God's plan. Therefore, the hope of the Jews in rebuilding the third temple is no longer justifiable. Ezekiel's vision of the third temple refers to another place, which could be anywhere on earth except for Jerusalem.

Furthermore, the lack of reference to the third temple reconstruction in the book of Revelations, a book that refers to the end-times and the end of days, testifies to the fact that the third temple will not be built in Jerusalem. In fact, the passage found in Revelation 21: 2-3, speaks of a new Jerusalem as the location of God's dwelling among humanity. Interestingly, there is no temple present within this holy city, as noted in the same passage. This new Jerusalem is not confined to the spiritual structure but rather to a definite and concrete reality in the physical world. It says “the holy city Jerusalem coming down out of heaven from God” in “ a great, high mountain.” This is a significant revelation that challenges traditional beliefs and calls for a new understanding of the role of Jerusalem in the divine plan.

In light of this, it is important to reconsider our understanding of the significance of Jerusalem and its place in the divine plan. We must be open to new interpretations and perspectives that challenge our preconceived notions and deepen our understanding of God's will. Only then can we truly appreciate the profound wisdom and insight of Jesus' teachings and their relevance to our lives today.

VIII. Eliphas Levi and the Philosophical Cross

Eliphas Lévi was a French occultist and author who lived in the 19th century. He was known for his influential works on magic and esotericism, including "The History of Magic," which was first published in 1860. One of the topics that Lévi was particularly interested in was the symbolism of the Third Temple, as described in the Book of Ezekiel.

The Third Temple is a concept that appears in the Hebrew Bible and Jewish tradition. According to prophecy, a Third Temple will be built in Jerusalem in the end times, following the destruction of the Second Temple by the Romans in 70 CE. This idea has been a subject of fascination and speculation for centuries, particularly among Jewish and Christian mystics.

Lévi was particularly intrigued by the symbolism of the Third Temple, and he sought to explore its deeper spiritual significance in his work. He believed that the Third Temple represented a higher level of spiritual consciousness, and that its construction would usher in a new era of spiritual transformation.

To illustrate his ideas about the Third Temple, Lévi created a diagram that he called the Philosophical Cross. This diagram was meant to represent the spiritual and metaphysical principles that were associated with the Third Temple, and it was based on the design of the Temple as described in the Book of Ezekiel.

The Philosophical Cross was a complex symbol that incorporated a variety of esoteric and mystical ideas. At its center was a circle, which represented the divine source of all creation. Radiating out from the circle were four arms, each of which represented a different element: fire, air, water, and earth. These elements were associated with different aspects of the human experience, such as passion, reason, emotion, and physicality.

Surrounding the circle and the four arms of the Philosophical Cross were a series of other symbols and diagrams, including various geometric shapes and Hebrew letters. These symbols were meant to represent different aspects of the spiritual journey, such as the ascent of the soul to higher levels of consciousness.

Lévi believed that the Philosophical Cross represented the blueprint for the Third Temple, both in a literal and metaphorical sense. He believed that the Temple would be built according to this design, but he also believed that the Temple was a symbol of the spiritual transformation that could be achieved by individuals who followed its teachings.

Overall, Eliphas Lévi's ideas about the Third Temple and the Philosophical Cross were part of a broader movement in the 19th century towards the exploration and promotion of esoteric and mystical traditions. While his ideas may seem obscure or fantastical to modern readers, they were part of a rich and complex tradition of spiritual inquiry that continues to fascinate and inspire people today.

IX. The PBMA and the Third Temple

The Philippine Benevolent Missionaries Association (PBMA) is a religious organization that was founded in 1965 in the Philippines by Ruben Ecleo Sr. The group was formed with the goal of promoting social justice and helping those in need. Ecleo, a municipal mayor and healer, became the group's spiritual leader and founder.

The organization's roots can be traced back to the 1950s, when Ecleo began practicing divine healing and conducting meetings in his hometown of San Jose, Surigao del Norte. He gained a following among the local community, who believed in his healing powers and his message of social justice. In 1965, Ecleo officially founded the PBMA with a small group of followers.

The PBMA's teachings are based on a combination of Christian beliefs, traditional Filipino spiritual practices, and Ecleo's own philosophy. The group's main tenets include the importance of charity, helping those in need, and promoting peace and justice. Members of the PBMA are encouraged to live a simple life and to be humble and compassionate.

The PBMA has faced controversy over the years. Despite this, the group has continued to operate and has even gained a following outside of the Philippines.

Today, the PBMA has tens of thousands of members across the Philippines and has even established chapters in other countries. The group is known for its charitable works, including providing relief aid to victims of natural disasters and supporting education and healthcare initiatives. While the PBMA's history has been marked by controversy, it remains a significant religious organization in the Philippines and continues to have a strong following among its members.

The Divine Master’s Shrine

The Divine Master's Shrine is a significant pilgrimage site and religious landmark for members of the Philippine Benevolent Missionaries Association (PBMA) and Rubenian International, Incorporated (RII), the group’s newly-found association under the leadership of Master Ruben – III. Located in San Jose, Dinagat Islands, the shrine is a testament to the group's founder and spiritual leader, Ruben Ecleo Sr., who is revered as a "divine master" by the group's members.

The shrine is situated on a hilltop overlooking the town of San Jose and the surrounding area. It is a massive complex that covers several acres and includes numerous buildings and structures. The centerpiece of the shrine is a large, white-domed temple that serves as the main worship space for PBMA members. The temple is surrounded by lush gardens and fountains, providing a serene and peaceful atmosphere for visitors.

Inside the temple, there are several altars dedicated to different saints and deities, including Ruben Ecleo Sr. PBMA and Rubenian members believe that Ecleo was a divine figure and a messenger of God who was sent to Earth to promote social justice and help those in need. They regard him as a spiritual leader and continue to follow his teachings and philosophies to this day.

Aside from the main temple, the Divine Master's Shrine also features a museum dedicated to Ecleo's life and works, a conference hall for group gatherings and events, a library containing books on spirituality and religious studies, and several accommodation facilities for visitors and pilgrims. The shrine also has a healing center where PBMA members can receive spiritual and physical healing through prayer and faith.

The spiritual history behind the Divine Master's Shrine is shrouded in mystery, and few are aware of the deeper significance of this religious landmark. While we have provided a link to Eliphas Levi's book, which contains the blueprint for the plan of the third temple based on the biblical book of Ezekiel, there is much more to this site than meets the eye.

The Divine Master's Shrine is not only a physical space but also a spiritual one, imbued with the energy and devotion of its many visitors and pilgrims. The annual celebration of Ecleo's birthday on December 9th is a particularly significant event, where thousands of PBMA and Rubenian members come together to pay homage to their founder and renew their commitment to his teachings.

To truly understand the spiritual significance of the Divine Master's Shrine, one must experience it firsthand. A visit to the site reveals a vast complex of buildings and structures that serve as a testament to the faith and devotion of the Philippine Benevolent Missionaries Association (PBMA), and Rubenian International Inc., to their founder, Divine Master Ruben E. Ecleo Sr.

What more can I say? Look below, a picture paints a thousand words!