The Sign Of Scorpio - "The Toiling Deliverer"
Significant Things in Scorpio
1. The Conflict (battle, war) and the enmity
2. The symbol of the scorpion as a symbol of the serpent
3. Satan is one who attacks and who "wounds" and "destroys"
4. Satan as one who rends, tears, and devours
5. The sting of Scorpio inflicted on the serpent holder
6. The crushing of Scorpio with the foot of the serpent holder
"Thou shalt tread upon the lion and adder: the young lion and the dragon shall Thou trample under foot." (Ps. 91: 13)
Seiss wrote:
"IT is generally accepted by the old interpreters that the word "lion" in this text should be taken as denoting some venomous thing, either reptile or insect, of a class with serpents. Bochart thinks it means "the black serpent." Patrick takes the description as meaning "serpents, asps, and dragons, with all the rest of those venomous sorts of creatures." The Saviour recurs to this passage where He says, "I give you power to tread on serpents and scorpions, and over all the power of the enemy" (Luke 10:19). Accordingly, we find both the Psalmist and the Saviour using the precise imagery of the sign of the Zodiac and its Decans which we are now to consider. A gigantic scorpion, serpent, and dragon, with a mighty man in conflict with them, mastering them and treading them under foot, is the figure before us."
"The name of this sign in Arabic and Syriac is Al Akrab, which, as a name, means the scorpion, but also wounding, conflict, war. David uses the root of this word (Ps. 144: 1) where he blesses God for teaching his hands to war. In Coptic the name is Isidis, attack of the enemy—a word from the same root which occurs in Hebrew (Ps. 17:9) in the sense of oppression from, deadly foes. The word scorpion itself is formed from a root which means to cleave in conflict or battle, and this sign in the Zodiac is the house of Mars, the god of war and justice. The principal star in this sign is called Antares, wounding, rutting, tearing.
The scorpion, as a living thing, is a spiderlike insect, formed something like a small lobster, with an extended chain-like tail ending in a crooked horny sting loaded with irritant poison. To be struck by a scorpion is often fatal, though not necessarily so; but the pain from it is the intensest that can be inflicted on the human body. It is the most irascible and malignant insect that lives, and its poison is like itself. And in this sign we have the figure of a mammoth scorpion, with its tail uplifted in anger as in the act of striking. The figure, the names, and all the indications agree in telling us that we here have the story of a most malignant conflict, and of a deadly wounding in that conflict."
"The Suffering Savior"
"How clearly and fully all this corresponds to the great conflict of Christ, and His dearbought victory in achieving our redemption, any one can easily trace. The text exhibits Him as victor in just such a conflict. Though it refers to the success of God's people in general, and their security under the shadow of the Almighty, the New Testament applies the passage to Christ, who is always the kernel of everything pertaining to the powers and triumphs of His people. What they get, they get in and through His going before them in the matter. He is to His Church what the head is to the body—the chief of the whole thing, without which all the rest is powerless and nothing. Therefore we must understand the declaration as including Him and as referring pre-eminently to Him. It accordingly represents Him as in conflict with serpents, scorpions, asps, dragons, and all deadly and venomous things, just as in this sign and its Decans.
In the Egyptian Zodiac this sign is represented by a monster serpent, Typhon, or Python, the hundred-headed son of a malignant, envious, and intractable shrew, the father of the many-headed dog of hell, of the Lernsean Hydra, and of the three-headed, firebreathing Chimsera. In the Hebrew Zodiac this sign was counted to Dan; and Dan is described as "a serpent by the way," and an "adder in the path." Scorpio certainly ranks with the Serpent, and stands in close affinity with the Dragon.
The Serpent's seed is everywhere and always the enemy of the woman's Seed; and the conflict is above all between Christ and the Devil, until all evil is finally subdued and crushed. The great office of the divine Son of the woman, and his experience in it, were sketched from the beginning, as the bruising of the Serpent's head and the bruising of His heel. No sooner did Christ come into the world than the Dragon sought to devour Him through Herod's executioners. No sooner had He come up from the waters of baptism, attested from the open heavens as the Messiah, the Son of God, than the Devil made attack upon Him. And as He came to the final act of discharging the debt of a condemned world, the most terrible of all the assaults of the powers of darkness had to be encountered.
We know something of the wrestling and agony which our Saviour suffered in the Garden of Gethsemane. We know how sorrowful was His soul, as though His immortal being were about to be broken up. We know how He was inwardly wrung with anguish until every pore issued sweat of blood, clotting on His body and falling in great drops to the ground. It was "the hour of the powers of darkness," as He himself explained. It was an experience of agony the like of which never had been, and never could be again. It was the sting and poison of the great Scorpion struck into the Son of God, making all His glorious nature vibrate as if in dissolution. It was the prophetic sign of the Zodiac fulfilled in the Seed of the virgin."
The Attack of the Enemy (Isidis)
Christ was Attacked
1. Even before he was born a) verbally against the prophecies b) against the ancestry (Israel, David, etc.)
2. When he was born when Herod sought for the young child's life
3. When he tempted Christ in the wilderness
4. When he was confronted by the brood of vipers, the scorpions
5. When he was unjustly tried and convicted and crucified
6. When his people are attacked, especially in the last days
Stars in Scorpio
Bullinger wrote:
"The brightest star, alpha (in the heart), bears the ancient Arabic name of Antares, which means the wounding...It shines ominously with a deep red light. The sting is called in Hebrew Lesath (Chaldee, Lesha), which means the perverse. The stars in the tail are also known as Leshaa, or Leshat."
Wrote another:
"Before 2,000 years ago this constellation included the stars we now call Libra, the Scales. Libra was originally part of the claws of Scorpio but it was de-clawed by the Scales, and some of these stars are still named for the claws of the scorpion. The scorpion that adorns the sky today has no claws, but it does look like a scorpion. In the anatomically correct spot, the bright star Antares marks the "heart" of the scorpion. The long hooked tail stretches south and east toward Sagittarius...Because of the effects of the precession the Sun is now only in Scorpius only from November 23 to November 30."
(http://www.mazzaroth.com/InsertFour/ScorpiusStarChart.htm)
Misc. Scripture on the Scorpion
"Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought..." (Deut. 8: 15)
The world in which we now live is the opposite of Eden. It is a wilderness, a place where "evil beasts" seek to devour.
"And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house." (Eze. 2: 6)
These "scorpions" represent evil people, the enemies of God and Christ. Scripture uses figures of various "evil creatures" to symbolize wicked people, and the destructive powers of darkness.
"I send you forth as lambs in the midst of wolves."
"Beware of dogs."
"Go tell that fox."
"Your adversary the Devil, as a roaring lion, seeks whom he may devour."
"You brood of vipers (serpents)."
"I have fought with beasts at Ephesus."
"...as the scorpions of the earth have power." (Rev. 9: 3)
"...their torment was as the torment of a scorpion, when he striketh a man." (9: 5)
Men are hurt and wounded by the sting of the scorpion, by the poisonous venom of the serpent. Man is tormented by sin and death.
"O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ." (I Cor. 15: 55-57)
The sting of death! The pain and torment of sin! Who will heal us? Who will remove the stinger and the poison? Who will destroy the scorpion?
"The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies." (Isa. 42: 13)
"And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war." (Rev. 19: 11)
"Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle." (Psa. 24: 8)
"I will rid evil beasts out of the land" (Lev. 26: 6 & Eze. 34: 25).
"The Serpent"
"A further confirmation that we are on the right track in thus interpreting this sign is the fact that the first Decan, or illustrative sidepiece, presents us with a picture of the Serpent itself in all its giant proportions.
It was the particular admonition to the Church in Philadelphia: "Hold fast that thou hast, that no one take thy crown." We have likewise seen in the preceding sign that there was held forth a celestial crown for Him who was to suffer on the cross. It was for the joy thus set before Him that the Apostle says He "endured the cross, despising the shame." On the other hand, mythology represents Python as aiming to acquire the sovereignty of gods and men, and only prevented from gaining it by the struggle which ensued between him and the greatest of the Olympian gods. That myth was simply the story of this constellation, for here the Serpent is stretching after the celestial Crown, has almost reached it, and is only kept from taking it by being held fast by a manly figure grasping him firmly with both hands.
This serpent in the Decan is, of course, to be construed with the Scorpion in the sign, as the one is expository of the other; just as Spica in Virgo is to be construed with the Infant in Coma. The conflict in both cases is the same, only the images are changed to give a somewhat further impression of it. In the first instance it is the Evil One attacking and inflicting the intensest of anguish; in the other, it is a fierce contest for the Crown."
"The Bible everywhere assures us of the existence of a personal Devil and Destroyer, just as it everywhere describes a personal God and Redeemer. It tells us plainly whence he came, what he is, what power he wields, and what is to be his fate, just as it tells whence Christ is, who He is, for what purpose He came into the world, and what is to be the result of His marvellous and complex administrations.
The doctrine of a Saviour necessarily implies the doctrine of a destroyer. The one is the counterpart of the other, and belief in both is fundamental to the right explanation of things, as well as to our proper safety. Men may doubt and question, and treat the idea of a personal Devil as a foolish myth, but their language nevertheless bewrayeth the unfittingness of their skepticism. The doctrine is in the oldest, worthiest, and divinest records ever made for human enlightenment, and in the common belief of all nations and peoples from the beginning of the world. And here we have it pictured and repeated at every turn of the starry configurations, precisely as we find it presented in the sacred Scriptures. Nor can we be on the safe side without honestly receiving and believing it. People may make a jest of it if they will, but they will find out some day that this story of the Serpent is a terrible reality."
"Ophiuchus"
"Any attentive reader of the Scriptures will observe how constantly the Redeemer of the world is represented in the attitude and character of a Physician, a Healer, a Mollifier of wounds, a Deliverer from the power of disease and death. Before He was born the prophets fore-announced Him as "the Sun of Righteousness" who should "arise with healing in His wings"—as He "with whose stripes we are healed"—as He who "healeth the broken in heart, and bindeth up their wounds "—as He who saith, "O death, I will be thy plagues; O grave, I will be thy destruction." So the record of Him in the New Testament is that He "went about all Galilee, preaching the Gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people," and giving every demonstration of power to make good His word, that if any one would receive His teachings and believe on Him that sent Him, the same should never see death, and be raised to life eternal at the last day. His great complaint against men ever was, and is, that they come not unto Him that they might have life. And this again is accurately and most strikingly presented in the second Decan of Scorpio and the myths connected with it."
"We have here the figure of a mighty man wrestling until he is bald with a gigantic serpent, grasping the same with both hands, disabling the monster by his superior power, and effectually holding him fast so that he cannot get the crown. With one foot lifted from the scorpion's tail as stung and hurt, he is in the act of crushing that scorpion's head with the other. He thus appears as the one who hath power over the Serpent and over death, holding, disabling, and destroying them, though himself wounded in His conflict with them. Such is also the representation of Krishna in two sculptured figures in one of the oldest existing pagodas of Hindostan.
In one of the old Egyptian spheres the picture is that of a man enthroned, wearing the head of an eagle or a hawk, the enemy and slayer of the serpent, and assigned a Coptic name which means the chief who cometh. But the more common figure is that which appears on our modern atlases, whom the Greeks in their own language called Ophiuchus, the Serpent-holder, otherwise, from two Arabic words signifying the same thing, Cheleb Afei or Esculapius, who figures so illustriously in the mythologies and worships of Greece and Rome.
The Great Physician. This Esculapius was held to be one of the worthiest of the gods. It was to him that the great Socrates in his last hours sacrificed a cock. His temples were everywhere, and everywhere frequented and honored. But, though regarded as a god, the son of Apollo, or the Sun, Homer applies epithets to him never applied to a god, and the greatest of his achievements are mostly ascribed to him in the sphere and activities of a man. He therefore comes to view as both god and man, after the same style as the Seed of the woman in the Scriptures. He is assigned seven children, who were simply personifications of his own qualities and powers, their names further describing him as the Healer, the Physician, the Desired One, the Healthgiver, the Beautifier with good health, the One who brings cure, the Universal Remedy. The story is, that he not only cured all the sick, but called the dead to life again by means of blood from the side of the goddess of justice and from the slain Gorgon, and finally himself suffered death from the lightnings of heaven because of the complaints against him by the god of hell, but was nevertheless raised to glory through the influence of Apollo. In all the representations he is invariably accompanied with the symbol of the serpent.
Many hypotheses have been broached to account for the origin of the story and illustrious worship of Esculapius; and I cannot but wonder that no one has ever thought of tracing it to the primeval astronomy and to this conspicuous constellation of Serpentarius, to which it most certainly belongs. Taking these signs, as I hold them to be, the pictorial records of the primitive revelation concerning the Seed of the woman, we at once strike the heart of a complete explanation of every feature of the myth, which at the same time very wonderfully confirms the correctness of so accepting these signs. Here is the man with the serpent, as was Esculapius. Here is the Seed of the woman, the Son of God. Here is the Serpent-holder and the Deathvanquisher, hence the matchless Physician and Healer.
It may seem strange to identify Esculapius with Christ, nor do we say that Esculapius was Christ; but we do say that the constellation out of which came the heathen legend concerning Esculapius was the picture and sign of the promised Sun of Righteousness, the Healer and Saviour of mankind. As truly as Spica denotes the Seed of the virgin, Serpentarius denotes that same Seed; and the whole story of Esculapius thus found its hero, its features, and its names from the primitive prophecies and promises concerning the Virgin's Son, as pictured in this constellation. Everything characteristic in the myth was in some sense prophetic of what should be, and was, fulfilled in Jesus of Nazareth. Christ is the true Sun of Righteousness, the great Healer, the heavenly Physician, the Desired One, the sublime Restorer of soul and body, the Beautifier with health and salvation, the Bringer of cure for suffering and perishing humanity, the Universal Remedy for all the ills which sin has wrought. He is the potent Holder of the Serpent, the Vanquisher of death. He is the Resurrection and the Life, who raiseth up the dead by virtue of the blood taken from the virgin in taking her nature, and the blood of the Gorgon vanquished by His power. And He it was who died from the divine thunderbolts as a Sinbearer to silence the clamors of perdition, and yet, on the plea of His merit and divinity, was raised up and enthroned in highest heaven as the very God of salvation.
His identity with what the myth represented appears also very strikingly in a certain ancient prophetic hymn to Esculapius, fabled as inspired and sung at the time of his birth —a hymn with these remarkable lines, which the angels might be supposed to sing over the manger of Bethlehem:
"Hail, great Physician of the world! all hail! Hail, mighty Infant, who, in years to come, Shall heal the nations and defraud the tomb! Swift be Thy growth! Thy triumphs unconfined! Make kingdoms thicker and increase mankind: Thy daring art shall animate the dead, And draw the thunder on Thy guilty head; For Thou shall die, but from the dark abode Rise up victorious, and be twice a God."
The whole showing of the constellation, and of the mythic story connected with it, thus wonderfully accords with what the prophets anticipated and the New Testament teaches concerning the divine Son of the virgin."
Sep 15, 2011
Sep 14, 2011
Gospel in the Stars VI
Libra - The Suffering Redeemer
Seiss wrote:
"There would seem to be little or nothing to arrest our attention or to illuminate our faith in a matter so ordinary and unpoetical as a at pair of balances for weighing commodities. A more homely, secular, and every-day figure would be hard to find, but a more expressive one, or one more profoundly significant of the weightiest truths that concern the hopes of man, would be still harder to select when considered in the relations in which we here find this figure. The arms of that tilting beam, with its attached bowls, reach out into eternities (horizontal line - SG). The positions of that beam, which a feather's weight may change, indicate the fortunes of worlds, the destinies of ages, the estates of immortality. The equipoise (balance - SG) of that beam marks the adjustment of a vast and mighty feud and the effectual bridging over of a chasm as deep as hell.
And the whole instrument together, in use, bespeaks the eternal justice which presides over all the boundless universe (similar to the "all seeing eye" watching over all- SG). In the Persian sphere a man or woman lifts these scales in one hand, and grasps a lamb with the other, the lamb being the form of the ancient weight. Nor can we be mistaken when we here read the divine determination of the wages of sin and the price of redemption.
The figure of the Scales, or Balances, is found in all the Eastern and most ancient Zodiacs, the down side invariably toward the deadly Scorpion. In some instances the bowl on the low side was held by the Scorpion's claws, whence, in some of the Western spheres, Chela, the Claws, occasionally occupied the place of the Scales. Among the Jews it was denoted by the last letter of the Hebrew alphabet, T, or Tau, originally written as we still write it, and as written in nearly all the ancient alphabets, in the form of a cross, which signified the end, the boundary, the limit, the completion; as the Saviour when about to give up the ghost on the cross said, "It is finished," the last letter in the history of His humiliation having been reached."
Job said:
"Let me be weighed in an even balance that God may know (determine) mine integrity( worth)." (31: 6)
"Oh that my grief were throughly weighed, and my calamity laid in the balances together!" (Job 6: 2)
What did Job mean when he expressed a desire to be "weighed in an even balance"? Surely no one thinks he wanted his physical body to be weighed. Job is using what we call a "metaphor." He, like all the ancients, likened being "judged" to being "weighed." When judgments are made, then something has been weighed by the mind, and a decision has been made. God is the judge of the universe, of all creatures, angels and men, and as such, he weighs, determines worth and value, and he judges and decides. And, Christ is God, and he is judge. The Father, said Jesus, "has committed all judgment to the Son," that is, he has committed the scales to him.
Job speaks of an "even balance," where things were "in balance," at peace, stable, and when things are "reconciled."
Libra, according to today's astrologers, is the sign dealing with partnership, and therefore of unions, particularly marriage. There is no doubt some truth in this as it applies to Christ and his mystical body, or to the church, as we shall see.
Solomon wrote:
"A just weight and balance are the LORD's: all the weights of the bag are his work." (Prov. 16: 11)
An "even balance" would also be a "just balance," one that is fair and honest, and gives a true and accurate judgment of worth. These qualities and characteristics belong to God as supreme "judge of all." (Heb. 12: 23) He "weighs" all men and things. He determines each's worth, and its "due," its destiny. Isaiah asks all this important question:
"Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?" (Isa. 40: 12)
Here again the figure of the balance and scales is connected with the work of God as Creator and Judge. Daniel announced Jehovah's judgment upon the king of Babylon -
"Thou art weighed in the balances, and art found wanting." (Dan. 5: 27)
Here clearly Lord God is shown as the one who has the scales and balances, the one who weighs human decision and behavior. He determines guilt or innocence. He decides the kind and length of punishment. To be "found wanting," means to be found "deficient," or "insufficient," to be lacking, to not measure up. We will see how all this is told in the names of the leading stars on the two scales.
"Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed." (I Sam. 2: 3)
"All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits." (Prov. 16: 2)
God "weighs" the "actions" of his creatures. He "weighs" the "spirits" of each. Simply, he judges.
Seiss said:
"The names of this sign indicate the range of meaning attaching to it. In Hebrew it is Mozanaim, the scales, weighing, as where God is said to weigh the mountains in scales and the hills in a balance. In Arabic, it is Al Zubena, purchase, redemption, gain. In Coptic, Lambadia, station or house of propitiation. In the Arab tongue, Lam is graciousness, and badia is branch—the atoning grace of the Branch. In Greek it is called Zugos, the cross-bar by which two oxen or horses draw, the yoke, pulling against each other, thwarts joining the opposite sides of a ship, the crossstrap of a sandal, the balance-beam in weighing. The name of the first star in Libra is Zuben al Genubi, the price deficient. Other names are: Zuben al Shemali, the price which covers; Al Gubi, heaped up high; Zuben Akrabi, the price of the conflict."
"All this clearly settles, as near as may be, that this sign of the Zodiac has reference to some great divine adjudications and adjustments relating to defaults, defects, and accusations, involving penalties, prices, payments. And with these ideas applied to the continuation of the story of the Seed of the woman, the divine Son of the Virgin, promised and appointed to lift up the fallen, recover from the Serpent's power, and bring men to the pasturages on the heavenly hillsides, we are at once brought face to face with eternal justice weighing the demerits and awards of sin on the one hand, and the price of redemption rendered and paid for it on the other."
"In the place of the woman and her Seed we have here a pair of balances suspended in the sky, in which is signalled to us the inexorable justice of the Almighty, in which the deficiency and condemnation on the part of man, and the all-sufficiency of the ransom paid on the part of his Redeemer, are alike indicated. One of the scales is up, which says to universal man, "Thou art weighed in the balances, and art found wanting." The name of the star which marks it records the verdict-"The price deficient" But the other side is borne down, and with it the star named - "The price that covers" Of what that accepted price was to consist is more fully told in the accompanying Decans."
The Southern Cross
"Strikingly enough, we here come upon a figure stationed in the darkest section of the heavens, in the very lowest part of the sphere, and outlined by the stars themselves so as to be readily recognized by every beholder—a figure of the shameful instrument on which the blessed Saviour died, even the Cross. Our latitude is too far to the northward for this constellation to be visible to us, but it is clear, distinct, and specially noticeable to those dwelling near or south of the equator."
"Formerly this constellation was visible in our latitudes; but in the gradual shifting of the heavens it has long since sunk away to the southward. It was last seen in the horizon of Jerusalem about the time that Christ was crucified. It consists of four bright stars placed in the form of a cross, and is by far the most conspicuous star-group in the southern heavens. Standing directly in the path of the second Decan of Virgo, the doublenatured Seed of the woman, and connecting with Libra and the price of redemption, it takes the same place in the celestial symbology which the Cross of Calvary holds in the Christian system."
"Ever since Christ Jesus "suffered for our sins" the cross has been a sacred and most significant emblem to all Christian believers. Paul would glory in nothing but "in the cross of our Lord Jesus Christ." It was a sacred symbol long before Christ was born. We find it in the most sacred connections, edifices, feasts, and signs of the ancient Egyptians, Persians, Assyrians, Hindoos, Chinese, Kamtschatkans, Mexicans, Peruvians, Scandinavians, Gauls, and Celts. The mystic Tau, the wonder-working caduceus, the invincible arrows, the holy cakes, all had their fabled virtues in connection with the form of the cross which they bore. But that sign has received a far more definite and certain consecration by the death of Christ upon it. Its original ancient meaning had reference to the Seed of the woman, the divine Son who was to suffer on it, to conquer by it, and to give eternal life' through it. We cannot adequately account for it except as belonging to the original prophecy and revelation concerning Him and the price He was to pay for our redemption, conquering through suffering, and giving life through death. And in all the ideas connected with it by the ancient peoples we can readily trace the application of it, the same as in the arrangement of the constellations.
Aben Ezra gives its Hebrew name, Adorn, which means cutting off, as the angel told Daniel of the cutting off'of the Messiah. And Christ was cut off by being condemned and crucified.
In the Zodiac of Dendera this constellation is marked by the figure of a lion, with his head turned backward, and his tongue hanging out of his mouth as if in consuming thirst. It is the same idea. Christ is "the Lion of the tribe of Judah," and one of the few expressions made by Him as he died on the cross was that of His consuming thirst. Strong and divine as He was, His life was there parched out of Him. "Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst; and they filled a sponge with vinegar and put it upon hyssop, and put it to his mouth. When, therefore, he had received the vinegar he said, It is finished: and he bowed his head, and gave up the ghost." The hieroglyphic name attached means pouring water; and David, impersonating the Messiah, exclaims, "I am poured out like water, all my bones are out of joint; my heart is like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death" (Ps. 22 : 13-18). It is simply wonderful how the facts in the sign correspond with the showings of the Scriptures, and how all the old myths embody the same showings.
In the triad of the three great Egyptian gods each holds the sacred Tau, or the cross, as the symbol of life and immortality; but only the second, the Son, the Conqueror and Deliverer, extends the cross, thus pictorially expressing the offering of life and immortality through the Cross.
In the divine triad of Brahmanic deities the second, the Son, the One who became incarnate in the man-god Krishna, sits upon his throne cross-legged, holding the cross in his right hand; and he is the god of deliverance from dangers and serpents. The same is otherwise represented as the ruler of the elements, the stiller of tempests, the good genius in all earthly affairs. But in all these relations and offices he always wears a cross on his breast. It is the same story of deliverance and salvation through the Cross-bearer, the divine Son of the Virgin. And even so "it pleased the Father that in Christ should all fulness dwell, and, making peace through the blood of His cross, by Him to reconcile all things."
The old Egyptians pictured departed spirits as birds with human heads, indicating the laying off of the earthly form and the putting on of immortality. But all such figures are represented holding the cross, emblematic not only of eternal life, but of that life as in, with, or through the Cross, just as the Gospel teaches."
"And in every aspect in which the figure of this Decan, in its deeper inward significance, appears in the records and remains of antiquity, it connects with deliverance, life, and salvation by means of it. Accordingly, it stands among the starry symbols of the ancient astronomy precisely as it stands in our blessed Christianity. It was placed there as the sign of what holy prophecy had declared should come, just as we reverence it as the sign of what has come in Jesus of Nazareth, the Virgin-born Redeemer of the world. It is the Cross of Calvary prefigured on the sky in token of the price at which our redemption was to be bought."
The Victim Slain
"The next in the series of these heavenly signs gives us a still fuller and clearer indication of the nature and payment of that price. Christ was not only "crucified," but He was also "dead and buried." Hence we have in the second Decan of Libra a slain victim, pierced and slain with a dart barbed in the form of the cross—pierced and slain by Centaur himself."
"But an important element in the mysterious transaction was, that He sacrificed himself. Men in their wickedness killed Him, but it was He who gave himself into their hands to do it. Without this voluntariness and self-command in the matter the great redeeming virtue of His sacrifice would be wanting. Hence He was particular to say as He went to the cross, "I lay down my life for the sheep...No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again" (John 10 : 15-18)...This was partially prefigured by the Cross in Centaur's path, but more particularly in this Decan, which shows the death infliction by the barbed dart from His own hand."
"What this victim of Centaur is, is not very definitely determined. Many of our modern atlases give it as a wolf, but with no ancient authority for it. The Greeks and Latins sometimes called it the wolf; but they were so much in doubt that they more commonly called it the animal, the victim, without describing it. Ulugh Beigh says it was anciently called Sura, a sheep or lamb. The Arabs use a word in connection with it which means to be slain, destroyed; hence the slain one, the victim. It plainly expresses slaying, sacrifice by death; and so would fall in with that saying of the Apocalypse, that Christ is "the Lamb slain from the foundation of the world."
In some of the Coptic and Egyptian representations this victim is a naked youth, a stripped and unresisting young man, with his finger on his mouth. This youth is Horus, the beloved son of Osiris and the virgin, the One to come, who appears in various relations under different names, all more or less connected with the bringing of life and blessedness through humiliation and death. In Phoenician this youth is called Harpocrates, under which name he became known to the Greeks and Romans. Harpocrates means justice, or the victim of justice, the vindication of the majesty of law. Among the Romans, Harpocrates was the god of silence, quiet submission, and acquiescence. All of this connects with this Decan as a sign of the promised One, and prefigured Him as quietly and meekly submitting as a victim and sacrifice to justice and the law, even as Christ did actually lay down His life and submit himself as our propitiation. "As a sheep before her shearers is dumb, so He opened not His mouth."
In some of the pictures of this youth he is represented with the horn of a goat on one side of his head, as well as with his finger on his lips. This again connects him with sacrifice—willing, silent sacrifice. In some other pictures this horn is detached and held in his hand, filled with fruits and flowers—the original of the cornucopia, or horn of plenty; thus signifying that all good to man comes through that meek submission to stripping and sacrifice to satisfy the requirements of eternal righteousness.
So, then, from every side we get the idea of silent submission to death as a slain victim, and the bringing in thereby of a plentiful and everlasting provision for all the wants of man; prefiguring exactly what the Gospel sets forth as fulfilled in Jesus Christ, who, "being found in fashion as a man, humbled himself, and became obedient unto death, even the death of the cross" (Phil. 2 : 5-8).
But the Cross, and Christ's death by the Cross, mark the limit and farthest boundaries of the humiliation for human redemption. There was nothing lower than that in the history; and the first two Decans of Libra are the southernmost constellations but one in the ancient astronomy. From the moment that Jesus gave up the ghost the price was paid, the whole debt was discharged, and everything gave token of change. The tide there reached its lowest ebb, and turned, thenceforward to flow in ever-augmenting volume from glory to glory."
The Northern Crown - His shameful Cross issues in a glorious Crown
"And so we find it foreshown in these starry pictures. That Southern Cross connects with the Northern Crown. The one is a Cross formed of stars, and the other is equally a Crown formed of stars. The third Decan of Libra is the Corona Borealis, vertical over Jerusalem once in every revolution of the earth."
There are various kinds of crowns. In the scriptures, we notice that there is a kingly and a priestly crown. Christ wears both.
"For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet." (Psalm 8: 5, 6)
"Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man." (Heb. 2: 8, 9)
To wear the crown is to rule, to be chief or king, to possess a kingdom. Adam wore a crown the day he was created. He was given dominion, a realm to rule over, and subjects. But, Adam lost his crown, his right to rule. Every sinner has forfeited his crown, all his original rights, by his state of sin and rebellion against God and heaven.
"The crown is fallen from our head: woe unto us, that we have sinned!" (Lam. 5: 16)
The crown has been promised to Christ
"There will I make the horn of David to bud: I have ordained a lamp for mine anointed. His enemies will I clothe with shame: but upon himself shall his crown flourish." (Psa. 132: 17, 18)
"In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate." (Isa. 28: 5, 6)
"For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name. Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married." (Isa. 62: 1-4)
So, as I said, the sign of Libra, and the decan of the northern crown, deal with marriage and partnership, the union of Christ and his bride, the church of the redeemed ones. It does deal with "balance," but not so much an individual's so called "inner balance," or "balance in life," but of that "balancing" of the weight of our sins and the weight of Christ's sacrificial worth.
"And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible." (I Cor. 9: 25)
"Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." (II Tim. 4: 8)
"And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." (I Peter 5: 4)
"His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself." (Rev. 19: 12)
"Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling." (Psa. 49: 14)
"Give the king thy judgments, O God, and thy righteousness unto the king's son. He shall judge thy people with righteousness, and thy poor with judgment. The mountains shall bring peace to the people, and the little hills, by righteousness. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. They shall fear thee as long as the sun and moon endure, throughout all generations. He shall come down like rain upon the mown grass: as showers that water the earth. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth." (Psa. 72: 1-8)
"O LORD our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name." (Isa. 26: 13)
"And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." (Dan. 7: 14)
"And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." (Rev. 1: 6)
Serpent is seeking the crown (as shown by promimity to the serpent of the next constellation of Scorpio and the decan of serpentarius.
Seiss wrote:
"There would seem to be little or nothing to arrest our attention or to illuminate our faith in a matter so ordinary and unpoetical as a at pair of balances for weighing commodities. A more homely, secular, and every-day figure would be hard to find, but a more expressive one, or one more profoundly significant of the weightiest truths that concern the hopes of man, would be still harder to select when considered in the relations in which we here find this figure. The arms of that tilting beam, with its attached bowls, reach out into eternities (horizontal line - SG). The positions of that beam, which a feather's weight may change, indicate the fortunes of worlds, the destinies of ages, the estates of immortality. The equipoise (balance - SG) of that beam marks the adjustment of a vast and mighty feud and the effectual bridging over of a chasm as deep as hell.
And the whole instrument together, in use, bespeaks the eternal justice which presides over all the boundless universe (similar to the "all seeing eye" watching over all- SG). In the Persian sphere a man or woman lifts these scales in one hand, and grasps a lamb with the other, the lamb being the form of the ancient weight. Nor can we be mistaken when we here read the divine determination of the wages of sin and the price of redemption.
The figure of the Scales, or Balances, is found in all the Eastern and most ancient Zodiacs, the down side invariably toward the deadly Scorpion. In some instances the bowl on the low side was held by the Scorpion's claws, whence, in some of the Western spheres, Chela, the Claws, occasionally occupied the place of the Scales. Among the Jews it was denoted by the last letter of the Hebrew alphabet, T, or Tau, originally written as we still write it, and as written in nearly all the ancient alphabets, in the form of a cross, which signified the end, the boundary, the limit, the completion; as the Saviour when about to give up the ghost on the cross said, "It is finished," the last letter in the history of His humiliation having been reached."
Job said:
"Let me be weighed in an even balance that God may know (determine) mine integrity( worth)." (31: 6)
"Oh that my grief were throughly weighed, and my calamity laid in the balances together!" (Job 6: 2)
What did Job mean when he expressed a desire to be "weighed in an even balance"? Surely no one thinks he wanted his physical body to be weighed. Job is using what we call a "metaphor." He, like all the ancients, likened being "judged" to being "weighed." When judgments are made, then something has been weighed by the mind, and a decision has been made. God is the judge of the universe, of all creatures, angels and men, and as such, he weighs, determines worth and value, and he judges and decides. And, Christ is God, and he is judge. The Father, said Jesus, "has committed all judgment to the Son," that is, he has committed the scales to him.
Job speaks of an "even balance," where things were "in balance," at peace, stable, and when things are "reconciled."
Libra, according to today's astrologers, is the sign dealing with partnership, and therefore of unions, particularly marriage. There is no doubt some truth in this as it applies to Christ and his mystical body, or to the church, as we shall see.
Solomon wrote:
"A just weight and balance are the LORD's: all the weights of the bag are his work." (Prov. 16: 11)
An "even balance" would also be a "just balance," one that is fair and honest, and gives a true and accurate judgment of worth. These qualities and characteristics belong to God as supreme "judge of all." (Heb. 12: 23) He "weighs" all men and things. He determines each's worth, and its "due," its destiny. Isaiah asks all this important question:
"Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?" (Isa. 40: 12)
Here again the figure of the balance and scales is connected with the work of God as Creator and Judge. Daniel announced Jehovah's judgment upon the king of Babylon -
"Thou art weighed in the balances, and art found wanting." (Dan. 5: 27)
Here clearly Lord God is shown as the one who has the scales and balances, the one who weighs human decision and behavior. He determines guilt or innocence. He decides the kind and length of punishment. To be "found wanting," means to be found "deficient," or "insufficient," to be lacking, to not measure up. We will see how all this is told in the names of the leading stars on the two scales.
"Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed." (I Sam. 2: 3)
"All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits." (Prov. 16: 2)
God "weighs" the "actions" of his creatures. He "weighs" the "spirits" of each. Simply, he judges.
Seiss said:
"The names of this sign indicate the range of meaning attaching to it. In Hebrew it is Mozanaim, the scales, weighing, as where God is said to weigh the mountains in scales and the hills in a balance. In Arabic, it is Al Zubena, purchase, redemption, gain. In Coptic, Lambadia, station or house of propitiation. In the Arab tongue, Lam is graciousness, and badia is branch—the atoning grace of the Branch. In Greek it is called Zugos, the cross-bar by which two oxen or horses draw, the yoke, pulling against each other, thwarts joining the opposite sides of a ship, the crossstrap of a sandal, the balance-beam in weighing. The name of the first star in Libra is Zuben al Genubi, the price deficient. Other names are: Zuben al Shemali, the price which covers; Al Gubi, heaped up high; Zuben Akrabi, the price of the conflict."
"All this clearly settles, as near as may be, that this sign of the Zodiac has reference to some great divine adjudications and adjustments relating to defaults, defects, and accusations, involving penalties, prices, payments. And with these ideas applied to the continuation of the story of the Seed of the woman, the divine Son of the Virgin, promised and appointed to lift up the fallen, recover from the Serpent's power, and bring men to the pasturages on the heavenly hillsides, we are at once brought face to face with eternal justice weighing the demerits and awards of sin on the one hand, and the price of redemption rendered and paid for it on the other."
"In the place of the woman and her Seed we have here a pair of balances suspended in the sky, in which is signalled to us the inexorable justice of the Almighty, in which the deficiency and condemnation on the part of man, and the all-sufficiency of the ransom paid on the part of his Redeemer, are alike indicated. One of the scales is up, which says to universal man, "Thou art weighed in the balances, and art found wanting." The name of the star which marks it records the verdict-"The price deficient" But the other side is borne down, and with it the star named - "The price that covers" Of what that accepted price was to consist is more fully told in the accompanying Decans."
The Southern Cross
"Strikingly enough, we here come upon a figure stationed in the darkest section of the heavens, in the very lowest part of the sphere, and outlined by the stars themselves so as to be readily recognized by every beholder—a figure of the shameful instrument on which the blessed Saviour died, even the Cross. Our latitude is too far to the northward for this constellation to be visible to us, but it is clear, distinct, and specially noticeable to those dwelling near or south of the equator."
"Formerly this constellation was visible in our latitudes; but in the gradual shifting of the heavens it has long since sunk away to the southward. It was last seen in the horizon of Jerusalem about the time that Christ was crucified. It consists of four bright stars placed in the form of a cross, and is by far the most conspicuous star-group in the southern heavens. Standing directly in the path of the second Decan of Virgo, the doublenatured Seed of the woman, and connecting with Libra and the price of redemption, it takes the same place in the celestial symbology which the Cross of Calvary holds in the Christian system."
"Ever since Christ Jesus "suffered for our sins" the cross has been a sacred and most significant emblem to all Christian believers. Paul would glory in nothing but "in the cross of our Lord Jesus Christ." It was a sacred symbol long before Christ was born. We find it in the most sacred connections, edifices, feasts, and signs of the ancient Egyptians, Persians, Assyrians, Hindoos, Chinese, Kamtschatkans, Mexicans, Peruvians, Scandinavians, Gauls, and Celts. The mystic Tau, the wonder-working caduceus, the invincible arrows, the holy cakes, all had their fabled virtues in connection with the form of the cross which they bore. But that sign has received a far more definite and certain consecration by the death of Christ upon it. Its original ancient meaning had reference to the Seed of the woman, the divine Son who was to suffer on it, to conquer by it, and to give eternal life' through it. We cannot adequately account for it except as belonging to the original prophecy and revelation concerning Him and the price He was to pay for our redemption, conquering through suffering, and giving life through death. And in all the ideas connected with it by the ancient peoples we can readily trace the application of it, the same as in the arrangement of the constellations.
Aben Ezra gives its Hebrew name, Adorn, which means cutting off, as the angel told Daniel of the cutting off'of the Messiah. And Christ was cut off by being condemned and crucified.
In the Zodiac of Dendera this constellation is marked by the figure of a lion, with his head turned backward, and his tongue hanging out of his mouth as if in consuming thirst. It is the same idea. Christ is "the Lion of the tribe of Judah," and one of the few expressions made by Him as he died on the cross was that of His consuming thirst. Strong and divine as He was, His life was there parched out of Him. "Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst; and they filled a sponge with vinegar and put it upon hyssop, and put it to his mouth. When, therefore, he had received the vinegar he said, It is finished: and he bowed his head, and gave up the ghost." The hieroglyphic name attached means pouring water; and David, impersonating the Messiah, exclaims, "I am poured out like water, all my bones are out of joint; my heart is like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death" (Ps. 22 : 13-18). It is simply wonderful how the facts in the sign correspond with the showings of the Scriptures, and how all the old myths embody the same showings.
In the triad of the three great Egyptian gods each holds the sacred Tau, or the cross, as the symbol of life and immortality; but only the second, the Son, the Conqueror and Deliverer, extends the cross, thus pictorially expressing the offering of life and immortality through the Cross.
In the divine triad of Brahmanic deities the second, the Son, the One who became incarnate in the man-god Krishna, sits upon his throne cross-legged, holding the cross in his right hand; and he is the god of deliverance from dangers and serpents. The same is otherwise represented as the ruler of the elements, the stiller of tempests, the good genius in all earthly affairs. But in all these relations and offices he always wears a cross on his breast. It is the same story of deliverance and salvation through the Cross-bearer, the divine Son of the Virgin. And even so "it pleased the Father that in Christ should all fulness dwell, and, making peace through the blood of His cross, by Him to reconcile all things."
The old Egyptians pictured departed spirits as birds with human heads, indicating the laying off of the earthly form and the putting on of immortality. But all such figures are represented holding the cross, emblematic not only of eternal life, but of that life as in, with, or through the Cross, just as the Gospel teaches."
"And in every aspect in which the figure of this Decan, in its deeper inward significance, appears in the records and remains of antiquity, it connects with deliverance, life, and salvation by means of it. Accordingly, it stands among the starry symbols of the ancient astronomy precisely as it stands in our blessed Christianity. It was placed there as the sign of what holy prophecy had declared should come, just as we reverence it as the sign of what has come in Jesus of Nazareth, the Virgin-born Redeemer of the world. It is the Cross of Calvary prefigured on the sky in token of the price at which our redemption was to be bought."
The Victim Slain
"The next in the series of these heavenly signs gives us a still fuller and clearer indication of the nature and payment of that price. Christ was not only "crucified," but He was also "dead and buried." Hence we have in the second Decan of Libra a slain victim, pierced and slain with a dart barbed in the form of the cross—pierced and slain by Centaur himself."
"But an important element in the mysterious transaction was, that He sacrificed himself. Men in their wickedness killed Him, but it was He who gave himself into their hands to do it. Without this voluntariness and self-command in the matter the great redeeming virtue of His sacrifice would be wanting. Hence He was particular to say as He went to the cross, "I lay down my life for the sheep...No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again" (John 10 : 15-18)...This was partially prefigured by the Cross in Centaur's path, but more particularly in this Decan, which shows the death infliction by the barbed dart from His own hand."
"What this victim of Centaur is, is not very definitely determined. Many of our modern atlases give it as a wolf, but with no ancient authority for it. The Greeks and Latins sometimes called it the wolf; but they were so much in doubt that they more commonly called it the animal, the victim, without describing it. Ulugh Beigh says it was anciently called Sura, a sheep or lamb. The Arabs use a word in connection with it which means to be slain, destroyed; hence the slain one, the victim. It plainly expresses slaying, sacrifice by death; and so would fall in with that saying of the Apocalypse, that Christ is "the Lamb slain from the foundation of the world."
In some of the Coptic and Egyptian representations this victim is a naked youth, a stripped and unresisting young man, with his finger on his mouth. This youth is Horus, the beloved son of Osiris and the virgin, the One to come, who appears in various relations under different names, all more or less connected with the bringing of life and blessedness through humiliation and death. In Phoenician this youth is called Harpocrates, under which name he became known to the Greeks and Romans. Harpocrates means justice, or the victim of justice, the vindication of the majesty of law. Among the Romans, Harpocrates was the god of silence, quiet submission, and acquiescence. All of this connects with this Decan as a sign of the promised One, and prefigured Him as quietly and meekly submitting as a victim and sacrifice to justice and the law, even as Christ did actually lay down His life and submit himself as our propitiation. "As a sheep before her shearers is dumb, so He opened not His mouth."
In some of the pictures of this youth he is represented with the horn of a goat on one side of his head, as well as with his finger on his lips. This again connects him with sacrifice—willing, silent sacrifice. In some other pictures this horn is detached and held in his hand, filled with fruits and flowers—the original of the cornucopia, or horn of plenty; thus signifying that all good to man comes through that meek submission to stripping and sacrifice to satisfy the requirements of eternal righteousness.
So, then, from every side we get the idea of silent submission to death as a slain victim, and the bringing in thereby of a plentiful and everlasting provision for all the wants of man; prefiguring exactly what the Gospel sets forth as fulfilled in Jesus Christ, who, "being found in fashion as a man, humbled himself, and became obedient unto death, even the death of the cross" (Phil. 2 : 5-8).
But the Cross, and Christ's death by the Cross, mark the limit and farthest boundaries of the humiliation for human redemption. There was nothing lower than that in the history; and the first two Decans of Libra are the southernmost constellations but one in the ancient astronomy. From the moment that Jesus gave up the ghost the price was paid, the whole debt was discharged, and everything gave token of change. The tide there reached its lowest ebb, and turned, thenceforward to flow in ever-augmenting volume from glory to glory."
The Northern Crown - His shameful Cross issues in a glorious Crown
"And so we find it foreshown in these starry pictures. That Southern Cross connects with the Northern Crown. The one is a Cross formed of stars, and the other is equally a Crown formed of stars. The third Decan of Libra is the Corona Borealis, vertical over Jerusalem once in every revolution of the earth."
There are various kinds of crowns. In the scriptures, we notice that there is a kingly and a priestly crown. Christ wears both.
"For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet." (Psalm 8: 5, 6)
"Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man." (Heb. 2: 8, 9)
To wear the crown is to rule, to be chief or king, to possess a kingdom. Adam wore a crown the day he was created. He was given dominion, a realm to rule over, and subjects. But, Adam lost his crown, his right to rule. Every sinner has forfeited his crown, all his original rights, by his state of sin and rebellion against God and heaven.
"The crown is fallen from our head: woe unto us, that we have sinned!" (Lam. 5: 16)
The crown has been promised to Christ
"There will I make the horn of David to bud: I have ordained a lamp for mine anointed. His enemies will I clothe with shame: but upon himself shall his crown flourish." (Psa. 132: 17, 18)
"In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate." (Isa. 28: 5, 6)
"For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name. Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married." (Isa. 62: 1-4)
So, as I said, the sign of Libra, and the decan of the northern crown, deal with marriage and partnership, the union of Christ and his bride, the church of the redeemed ones. It does deal with "balance," but not so much an individual's so called "inner balance," or "balance in life," but of that "balancing" of the weight of our sins and the weight of Christ's sacrificial worth.
"And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible." (I Cor. 9: 25)
"Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." (II Tim. 4: 8)
"And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." (I Peter 5: 4)
"His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself." (Rev. 19: 12)
"Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling." (Psa. 49: 14)
"Give the king thy judgments, O God, and thy righteousness unto the king's son. He shall judge thy people with righteousness, and thy poor with judgment. The mountains shall bring peace to the people, and the little hills, by righteousness. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. They shall fear thee as long as the sun and moon endure, throughout all generations. He shall come down like rain upon the mown grass: as showers that water the earth. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth." (Psa. 72: 1-8)
"O LORD our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name." (Isa. 26: 13)
"And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." (Dan. 7: 14)
"And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." (Rev. 1: 6)
Serpent is seeking the crown (as shown by promimity to the serpent of the next constellation of Scorpio and the decan of serpentarius.
Sep 13, 2011
Gospel in the Stars V
Agenda - Finish Virgo, the Decan of Bootes.
The third Decan of Virgo still further expresses and defines the marvellous gospel story.
You will observe how, beginning with the first decan of Virgo, that we have gone from focusing on the woman to focusing on her seed.
Seiss wrote:
"One of the most common, constant, and expressive figures under which Christ is presented in the Scriptures is that of the Oriental shepherd."
"And this feature of what pertains to the Virgin's Son is the particular topic of this Decan."
Christ the Shepherd
In scripture, the work of a shepherd is made applicable to men. Just as some shepherd literal sheep, some shepherd men. The idea of a shepherd is connected with being a leader, guardian, caretaker, and a strong man.
From the beginning of the gospel message, or proto-evangelium, men have characterized the coming Savior, or seed of the woman, as one who will be a shepherd in his relation to men. Lord God himself used such terminology in describing his deliverance of the Israelites from Egyptian bondage. He is said to have led them like a flock of sheep or goats. He identified himself as the Shepherd of Israel. He was viewed as a herder of cattle as well.
"Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth." (Psa. 80: 1)
"The LORD is my shepherd; I shall not want." (Psa. 23: 1)
"He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." (Isa. 40: 11)
"And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them." (Eze. 34: 23, 24)
"Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones." (Zech. 13: 17 & Matt. 26: 31)
"Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock." (Jer. 31: 10)
"As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day." (Eze. 34: 12)
"My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their restingplace." (Jer. 50: 6)
"Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?" (Eze. 34: 2)
"instruments of a foolish shepherd" (Zech. 11: 15)
"For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces. Woe to the idol shepherd that leaveth the flock! the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened." (vs. 16, 17)
"And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats." (Matt. 25: 32)
"I am the good shepherd: the good shepherd giveth his life for the sheep...and there shall be one fold, and one shepherd." (John 10: 11, 16)
"Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep..." (Heb. 13: 20)
"For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls." (I Peter 2: 25)
"And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." (I Peter 5: 4)
Seiss said:
"We here have the figure of a strong man, whom the Greeks named Bootes, the ploughman. But he and the so-called plough are set in opposite directions. Neither does a man plough with uplifted hand in the attitude of this figure. The name thus transformed into Greek has in it a Hebrew and Oriental root, Bo, which means coming; hence, the coming One or the One that was to come. The Greeks, failing to hold on consistently to their idea of a ploughman, also called this man Arcturus, the watcher, guardian, or keeper of Arktos, the adjoining constellation, which in all the more ancient representations is the flock, the sheepfold. Bootes is not a ploughman at all, but the guardian and shepherd of the flocks represented by what are now ordinarily called the Great and Lesser Bears; though they both have long tails, which bears never have. The brightest star in the constellation of Bootes is also called Arcturus, the guardian or keeper of Arktos, a word which in its Oriental elements connects with the idea of enclosure, the ascending, the happy, the going up upon the mountains. According to Ulugh Beigh, the ancient Egyptians called Bootes Smat, who rules, subdues, governs; and sometimes Ban, or Bo, the coming One. Al Katurops, the star on the right side or arm of Bootes, means the Branch, the Rod, and is often connected with the figure of a staff, the shepherd's crook, the traditional emblem of the pastoral office.
There can, therefore, be no doubt that we have here not a Greek ploughman, but the far more ancient Oriental shepherd, the keeper, guardian, ruler, and protector of the flocks; and that shepherd identical with the Seed of the Virgin, the Promised One, He who was to come, even "the Desire of all nations," "that great Shepherd of the sheep" whom the God of peace brought up again from the dead (Heb 13 : 20).
He also bears a sickle, which shows Him as the great Harvester; and the harvest He gathers is the harvest of souls, as where He directs his disciples to pray God to send forth laborers into His harvest. And the harvesting of souls is the gathering and keeping of the Lord's flock. The sickle and the crook thus go together as significant of one and the same idea, and show that Bootes is not the keeper of dogs and hunter of-bears, but that promised Saviour who was to come to gather in the harvest of souls and "feed His flock like a shepherd."
Christ the Reaper
John wrote:
"I looked; and behold a white cloud, and upon the cloud one sat like unto the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to Him that sat on the cloud, Thrust in thy sickle and reap; for the time is come for Thee to reap; for the harvest of the earth is ripe. And He that sat on the cloud thrust in His sickle on the earth; and the earth was reaped. And another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God." (Rev 14:15-19)
"Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great." (Joel 3: 13)
"Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity. For they shall soon be cut down like the grass, and wither as the green herb. Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed." (Psa. 37: 1-3)
"In that day, saith the LORD of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the LORD hath spoken it." (Isa. 22: 25)
Christ is the chief Reaper, employing angels who are also call reapers (Matt. 13: 30, 39). These, under his authority and guidance, will "separate" the wheat from the tares, the children of God from the children of the wicked one. He not only reaps himself, but he insures that all, both good and bad, receive (reap) his due. This connects his office of a Reaper with that of being Judge.
"I sent you (preachers of the gospel) to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours." (John 4: 38)
"the joy in harvest" (Isa. 9: 3)
"when the harvestman gathereth the corn, and reapeth the ears with his arm" (Isa. 17: 5)
"the harvest is the end of the world" (Matt. 13: 39)
"Speak, Thus saith the LORD, Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather them." (Jer. 9: 22)
"him that handleth the sickle in the time of harvest" (Jer. 50: 16)
"For thus saith the LORD of hosts, the God of Israel; The daughter of Babylon is like a threshingfloor, it is time to thresh her: yet a little while, and the time of her harvest shall come." (Jer. 51: 33)
"The harvest is past, the summer is ended, and we are not saved." (Jer. 8: 20)
Bootes (Christ) the Strong Man
"And the angel of the LORD appeared unto him (Gideon), and said unto him, The LORD is with thee, thou mighty man of valour." (Judges 6: 12)
"Now Jephthah the Gileadite was a mighty man of valour, and he was the son of an harlot..." (Judges 11: 1)
"And Naomi had a kinsman of her husband's, a mighty man of wealth...and his name was Boaz." (Ruth 2: 1)
"Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD is with him. Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep." (I Sam. 16: 18, 19)
"arrows are in the hand of a mighty man" (Psa. 127: 4)
"the sword of a mighty man" (Zech. 9: 13)
"Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race." (Psa. 19: 5)
"Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself." (Psa. 80: 17)
"For she (harlot) hath cast down many wounded: yea, many strong men have been slain by her." (Prov. 7: 26)
"A wise man is strong; yea, a man of knowledge increaseth strength." (Prov. 24: 5)
"Whence hath this man this wisdom, and these mighty works?" (Matt. 13: 54)
"The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies." (Isa. 42: 13)
"No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house." (Mark 3: 27)
Wrote Bullinger:
"The star e (just below the waist on his right side) is called Mirac, or Mizar, or Izar. Mirac means the coming forth as an arrow; Mizar, or Izar, means the preserver, guarding.
The star h is called Muphride, i.e. who separates.
The star b (in the head) is named Nekkar, i.e. the pierced (Zech 12:10), which tells us that this coming judge is the One who was pierced. Another Hebrew name is Merga, who bruises.
The constellation of the Canes Venatici (the Greyhounds), i.e., the two dogs (Asterion and Chara), which Bootes holds by a leash, is quite a modern invention, being added by Hevelius (1611-1687). The bright star of the 3rd magnitude in the neck of Chara, was named "Cor Caroli" (the heart of Charles) by Sir Charles Scarborough, physician to Charles II, in honour of Charles I, in 1649. This is a good example of the almost infinite distance between the ancient and modern names. The former are full of mysterious significance and grandeur, while the latter are puerile in the extreme, almost approaching to the comic! e.g., the Air Pump, the Painter's Easel, the Telescope, the Triangle, the Fly, the Microscope, the Indian, the Fox and Goose, the Balloon, the Toucan (or American Goose), the Compasses, Charles' Oak, the Cat, the Clock, the Unicorn, &c. The vast difference can be at once seen between those designed by the ancients and those added by astronomers in more recent times.
These new constellations were added, 22 by Hevelius; and 15 by Halley (1656-1742). They were formed for the purpose of embracing those stars which were not included in the ancient constellations. This shows that the old constellations were not designed, like the modern ones, merely for the sake of enabling astronomers to identify the positions of particular stars. In this case all the stars would have been included. The object was exactly the opposite! Instead of the pictures being designed to serve to identify the stars, only certain stars were used for the purpose of helping to identify the pictures!
Summary On Virgo
Wrote Seiss:
"It is no part of my design in these Lectures to enter upon the exposition of all that is implied and expressed in the various symbols applied to Christ, except so far as necessary to show that what is written in the Scriptures is likewise written on the stars. And in so far as this first sign and its Decans are concerned, I think it must be admitted that the result is very marvellous. Ill must be the mind and dull the apprehension which cannot detect identity between God's sign in the text and this sign in the heavens. Are they not of a piece with each other, and hence from one and the same divine source? Here is the woman whose Seed was to bruise the Serpent's head. Here is the great Virgin-born, the divine Child, whose name is Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace, of the increase of whose government and peace there is to be no end. Here is the prostrate one, deceived by Satan into sin and condemnation, but holding hopefully to the promised Seed, the most illustrious in the sphere of humanity, the vigorous, beautiful, and goodly Branch, as the particular joy and consolation of fallen man. Here is the Desire of all nations, the great Coming One, reseating the fallen who cherish and joy in Him. Here is His double nature in singleness of person, the " God with us" held forth in holy prophecy, the Seed of the woman, who is the Son of God. Here is the Rod, the Branch, on whom was to rest the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord, who should judge the poor with righteousness and reprove with equity, and smite the earth with the rod of His mouth, and slay the wicked with the breath of His lips. Here is the God-begotten Healer, Teacher, Prophet, the heroic Destroyer of the destroyers, yet despised and rejected of men, stricken, smitten, and afflicted, consenting to yield up his life that others might have immortality, and thereupon reappearing on high, clad in power and majesty, as the strong and everlasting Ruler, Guardian, and Shepherd of his flocks. These are among the most essential and most precious things of our faith. The Gospel is nothing without them. Yet this is but one of twelve such signs, each equally full, vivid, and to the point. God never does things by halves. What He once begins He always completes. We have seen the first of these signs. It bears with it the internal as well as the external evidences of what Maimonides says the ancient Fathers affirmed, to wit: that it has come from the Spirit of prophecy. And if God inspired the framing of these signs, we may expect to find the rest as rich and telling as this opening of the series, each amplifying the other, till all the sublime wonders of redemption stand revealed upon the sky.
Meanwhile, let us believe and hold fast to the fact, so joyously fore-announced by the prophet, and so vividly inscribed upon the stars as the hope and trust of man, that a virgin has conceived and brought forth a Son, who verily is what Eve supposed she had when she embraced her first-born—even "a man, the Lord," Immanuel, God with us. Let us rejoice and be glad that unto us a Child is given, even that Seed of the woman appointed to bruise the Serpent's head and be the everlasting Shepherd and Guardian of His people. Let us see in Jesus the great Healer, Teacher, and Prophet, even God in humanity, who was to come, and who, though despised and rejected of men, hated, condemned, and pierced, still lives in immortal glory and power as the true Arcturus, to give repentance, remission of sins, and eternal life to as many as accept Him as their Lord and Saviour. And, in this faith established, let us be all the more quickened in our interest and attention in tracing the whole story as it shines upon us in oui darkness from God's everlasting stars.
Titles of Christ in Virgo (and Decans)
1. The Seed (heavenly or divine, and human)
2. The Branch (or fruit)
3. The Coming (Sent) One, he who will "come down"
4. The Son of God and Man (virgin's son)
6. The One to Rule
7. The Desired One
8. The Shepherd (Guardian)
9. The Despised
10. The Pierced
11. The Reaper
12. The Beautiful Lord.
13. The Mighty One (Conquerer)
14. The Judge and Avenger
15. The Redeemer (Restorer)
16. The Mediator or Peacemaker
The third Decan of Virgo still further expresses and defines the marvellous gospel story.
You will observe how, beginning with the first decan of Virgo, that we have gone from focusing on the woman to focusing on her seed.
Seiss wrote:
"One of the most common, constant, and expressive figures under which Christ is presented in the Scriptures is that of the Oriental shepherd."
"And this feature of what pertains to the Virgin's Son is the particular topic of this Decan."
Christ the Shepherd
In scripture, the work of a shepherd is made applicable to men. Just as some shepherd literal sheep, some shepherd men. The idea of a shepherd is connected with being a leader, guardian, caretaker, and a strong man.
From the beginning of the gospel message, or proto-evangelium, men have characterized the coming Savior, or seed of the woman, as one who will be a shepherd in his relation to men. Lord God himself used such terminology in describing his deliverance of the Israelites from Egyptian bondage. He is said to have led them like a flock of sheep or goats. He identified himself as the Shepherd of Israel. He was viewed as a herder of cattle as well.
"Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth." (Psa. 80: 1)
"The LORD is my shepherd; I shall not want." (Psa. 23: 1)
"He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." (Isa. 40: 11)
"And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them." (Eze. 34: 23, 24)
"Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones." (Zech. 13: 17 & Matt. 26: 31)
"Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock." (Jer. 31: 10)
"As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day." (Eze. 34: 12)
"My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their restingplace." (Jer. 50: 6)
"Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?" (Eze. 34: 2)
"instruments of a foolish shepherd" (Zech. 11: 15)
"For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces. Woe to the idol shepherd that leaveth the flock! the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened." (vs. 16, 17)
"And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats." (Matt. 25: 32)
"I am the good shepherd: the good shepherd giveth his life for the sheep...and there shall be one fold, and one shepherd." (John 10: 11, 16)
"Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep..." (Heb. 13: 20)
"For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls." (I Peter 2: 25)
"And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." (I Peter 5: 4)
Seiss said:
"We here have the figure of a strong man, whom the Greeks named Bootes, the ploughman. But he and the so-called plough are set in opposite directions. Neither does a man plough with uplifted hand in the attitude of this figure. The name thus transformed into Greek has in it a Hebrew and Oriental root, Bo, which means coming; hence, the coming One or the One that was to come. The Greeks, failing to hold on consistently to their idea of a ploughman, also called this man Arcturus, the watcher, guardian, or keeper of Arktos, the adjoining constellation, which in all the more ancient representations is the flock, the sheepfold. Bootes is not a ploughman at all, but the guardian and shepherd of the flocks represented by what are now ordinarily called the Great and Lesser Bears; though they both have long tails, which bears never have. The brightest star in the constellation of Bootes is also called Arcturus, the guardian or keeper of Arktos, a word which in its Oriental elements connects with the idea of enclosure, the ascending, the happy, the going up upon the mountains. According to Ulugh Beigh, the ancient Egyptians called Bootes Smat, who rules, subdues, governs; and sometimes Ban, or Bo, the coming One. Al Katurops, the star on the right side or arm of Bootes, means the Branch, the Rod, and is often connected with the figure of a staff, the shepherd's crook, the traditional emblem of the pastoral office.
There can, therefore, be no doubt that we have here not a Greek ploughman, but the far more ancient Oriental shepherd, the keeper, guardian, ruler, and protector of the flocks; and that shepherd identical with the Seed of the Virgin, the Promised One, He who was to come, even "the Desire of all nations," "that great Shepherd of the sheep" whom the God of peace brought up again from the dead (Heb 13 : 20).
He also bears a sickle, which shows Him as the great Harvester; and the harvest He gathers is the harvest of souls, as where He directs his disciples to pray God to send forth laborers into His harvest. And the harvesting of souls is the gathering and keeping of the Lord's flock. The sickle and the crook thus go together as significant of one and the same idea, and show that Bootes is not the keeper of dogs and hunter of-bears, but that promised Saviour who was to come to gather in the harvest of souls and "feed His flock like a shepherd."
Christ the Reaper
John wrote:
"I looked; and behold a white cloud, and upon the cloud one sat like unto the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to Him that sat on the cloud, Thrust in thy sickle and reap; for the time is come for Thee to reap; for the harvest of the earth is ripe. And He that sat on the cloud thrust in His sickle on the earth; and the earth was reaped. And another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God." (Rev 14:15-19)
"Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great." (Joel 3: 13)
"Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity. For they shall soon be cut down like the grass, and wither as the green herb. Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed." (Psa. 37: 1-3)
"In that day, saith the LORD of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the LORD hath spoken it." (Isa. 22: 25)
Christ is the chief Reaper, employing angels who are also call reapers (Matt. 13: 30, 39). These, under his authority and guidance, will "separate" the wheat from the tares, the children of God from the children of the wicked one. He not only reaps himself, but he insures that all, both good and bad, receive (reap) his due. This connects his office of a Reaper with that of being Judge.
"I sent you (preachers of the gospel) to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours." (John 4: 38)
"the joy in harvest" (Isa. 9: 3)
"when the harvestman gathereth the corn, and reapeth the ears with his arm" (Isa. 17: 5)
"the harvest is the end of the world" (Matt. 13: 39)
"Speak, Thus saith the LORD, Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather them." (Jer. 9: 22)
"him that handleth the sickle in the time of harvest" (Jer. 50: 16)
"For thus saith the LORD of hosts, the God of Israel; The daughter of Babylon is like a threshingfloor, it is time to thresh her: yet a little while, and the time of her harvest shall come." (Jer. 51: 33)
"The harvest is past, the summer is ended, and we are not saved." (Jer. 8: 20)
Bootes (Christ) the Strong Man
"And the angel of the LORD appeared unto him (Gideon), and said unto him, The LORD is with thee, thou mighty man of valour." (Judges 6: 12)
"Now Jephthah the Gileadite was a mighty man of valour, and he was the son of an harlot..." (Judges 11: 1)
"And Naomi had a kinsman of her husband's, a mighty man of wealth...and his name was Boaz." (Ruth 2: 1)
"Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD is with him. Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep." (I Sam. 16: 18, 19)
"arrows are in the hand of a mighty man" (Psa. 127: 4)
"the sword of a mighty man" (Zech. 9: 13)
"Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race." (Psa. 19: 5)
"Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself." (Psa. 80: 17)
"For she (harlot) hath cast down many wounded: yea, many strong men have been slain by her." (Prov. 7: 26)
"A wise man is strong; yea, a man of knowledge increaseth strength." (Prov. 24: 5)
"Whence hath this man this wisdom, and these mighty works?" (Matt. 13: 54)
"The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies." (Isa. 42: 13)
"No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house." (Mark 3: 27)
Wrote Bullinger:
"The star e (just below the waist on his right side) is called Mirac, or Mizar, or Izar. Mirac means the coming forth as an arrow; Mizar, or Izar, means the preserver, guarding.
The star h is called Muphride, i.e. who separates.
The star b (in the head) is named Nekkar, i.e. the pierced (Zech 12:10), which tells us that this coming judge is the One who was pierced. Another Hebrew name is Merga, who bruises.
The constellation of the Canes Venatici (the Greyhounds), i.e., the two dogs (Asterion and Chara), which Bootes holds by a leash, is quite a modern invention, being added by Hevelius (1611-1687). The bright star of the 3rd magnitude in the neck of Chara, was named "Cor Caroli" (the heart of Charles) by Sir Charles Scarborough, physician to Charles II, in honour of Charles I, in 1649. This is a good example of the almost infinite distance between the ancient and modern names. The former are full of mysterious significance and grandeur, while the latter are puerile in the extreme, almost approaching to the comic! e.g., the Air Pump, the Painter's Easel, the Telescope, the Triangle, the Fly, the Microscope, the Indian, the Fox and Goose, the Balloon, the Toucan (or American Goose), the Compasses, Charles' Oak, the Cat, the Clock, the Unicorn, &c. The vast difference can be at once seen between those designed by the ancients and those added by astronomers in more recent times.
These new constellations were added, 22 by Hevelius; and 15 by Halley (1656-1742). They were formed for the purpose of embracing those stars which were not included in the ancient constellations. This shows that the old constellations were not designed, like the modern ones, merely for the sake of enabling astronomers to identify the positions of particular stars. In this case all the stars would have been included. The object was exactly the opposite! Instead of the pictures being designed to serve to identify the stars, only certain stars were used for the purpose of helping to identify the pictures!
Summary On Virgo
Wrote Seiss:
"It is no part of my design in these Lectures to enter upon the exposition of all that is implied and expressed in the various symbols applied to Christ, except so far as necessary to show that what is written in the Scriptures is likewise written on the stars. And in so far as this first sign and its Decans are concerned, I think it must be admitted that the result is very marvellous. Ill must be the mind and dull the apprehension which cannot detect identity between God's sign in the text and this sign in the heavens. Are they not of a piece with each other, and hence from one and the same divine source? Here is the woman whose Seed was to bruise the Serpent's head. Here is the great Virgin-born, the divine Child, whose name is Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace, of the increase of whose government and peace there is to be no end. Here is the prostrate one, deceived by Satan into sin and condemnation, but holding hopefully to the promised Seed, the most illustrious in the sphere of humanity, the vigorous, beautiful, and goodly Branch, as the particular joy and consolation of fallen man. Here is the Desire of all nations, the great Coming One, reseating the fallen who cherish and joy in Him. Here is His double nature in singleness of person, the " God with us" held forth in holy prophecy, the Seed of the woman, who is the Son of God. Here is the Rod, the Branch, on whom was to rest the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord, who should judge the poor with righteousness and reprove with equity, and smite the earth with the rod of His mouth, and slay the wicked with the breath of His lips. Here is the God-begotten Healer, Teacher, Prophet, the heroic Destroyer of the destroyers, yet despised and rejected of men, stricken, smitten, and afflicted, consenting to yield up his life that others might have immortality, and thereupon reappearing on high, clad in power and majesty, as the strong and everlasting Ruler, Guardian, and Shepherd of his flocks. These are among the most essential and most precious things of our faith. The Gospel is nothing without them. Yet this is but one of twelve such signs, each equally full, vivid, and to the point. God never does things by halves. What He once begins He always completes. We have seen the first of these signs. It bears with it the internal as well as the external evidences of what Maimonides says the ancient Fathers affirmed, to wit: that it has come from the Spirit of prophecy. And if God inspired the framing of these signs, we may expect to find the rest as rich and telling as this opening of the series, each amplifying the other, till all the sublime wonders of redemption stand revealed upon the sky.
Meanwhile, let us believe and hold fast to the fact, so joyously fore-announced by the prophet, and so vividly inscribed upon the stars as the hope and trust of man, that a virgin has conceived and brought forth a Son, who verily is what Eve supposed she had when she embraced her first-born—even "a man, the Lord," Immanuel, God with us. Let us rejoice and be glad that unto us a Child is given, even that Seed of the woman appointed to bruise the Serpent's head and be the everlasting Shepherd and Guardian of His people. Let us see in Jesus the great Healer, Teacher, and Prophet, even God in humanity, who was to come, and who, though despised and rejected of men, hated, condemned, and pierced, still lives in immortal glory and power as the true Arcturus, to give repentance, remission of sins, and eternal life to as many as accept Him as their Lord and Saviour. And, in this faith established, let us be all the more quickened in our interest and attention in tracing the whole story as it shines upon us in oui darkness from God's everlasting stars.
Titles of Christ in Virgo (and Decans)
1. The Seed (heavenly or divine, and human)
2. The Branch (or fruit)
3. The Coming (Sent) One, he who will "come down"
4. The Son of God and Man (virgin's son)
6. The One to Rule
7. The Desired One
8. The Shepherd (Guardian)
9. The Despised
10. The Pierced
11. The Reaper
12. The Beautiful Lord.
13. The Mighty One (Conquerer)
14. The Judge and Avenger
15. The Redeemer (Restorer)
16. The Mediator or Peacemaker
Sep 12, 2011
Gospel in the Stars IV
Topics and Points to Remember
1. The Proto-evangelium is the first annunciation of the gospel
2. On the Star of Bethlehem and the Magi (see notes for additional materials)
3. The Gospel before Abraham (Hebrew alphabet, days of the week, patriarch names)
4. The Gospel before Moses (names of Jacob's sons, temple design)
5. The ancient myths borrowed from the original revelation, and not vice versa
6. Astrology represents a corruption of the original message and design
7. The stars were all named by God and their courses fixed by his decree
8. The star and constellation names contain prophecy concerning Christ
9. Mazzaroth (Zodiac) and the constellations it contains is of God
10. Other ancient witnesses to the gospel/theology (numbers, Giza pyramid, NJ gems)
11. Not all inspired records have been preserved (lost books of the Bible)
12. Primeval man was superior and lived in the "Golden Age"
13. The message of the Bible regarding the stars and planets
14. First great prophets were Adam, Abel, Seth, Enoch, Melchisedec, Noah, Abraham
Interpreting the Stars
"And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be." (Gen. 15: 5)
By "telling" the stars is more than simply numbering them. "So shall you seed be" means more than the number of Abraham's seed. First, this "seed" is Christ, as Paul taught in Galatians 3: 16.
"Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ."
The Lord is desiring that Abraham "tell," that is, that he "interpret" and "annunciate" the gospel story as told in Mazzaroth. The Hebrew word for "tell" is "caphar" and means - "to count, recount, relate" (Strong).
"...that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD." (Exodus 10: 1, 2)
"I may tell all my bones: they look and stare upon me." (Psa. 22: 17)
"Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal." (Jer. 23: 27)
"Tell ye your children of it, and let your children tell their children, and their children another generation." (Joel 1: 3)
Misc. Scriptures for inspired Mazzaroth (?)
"Also now, behold, my witness is in heaven, and my record is on high." (Jon 16: 19)
"When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him?" (Psa. 8: 3, 4)
"His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven. Selah." (Psa. 89: 36, 37)
"The heavens declare his righteousness, and all the people see his glory. Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods." (Psa. 97: 6, 7)
"And of Joseph he said, Blessed of the LORD be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, And for the chief things of the ancient mountains, and for the precious things of the lasting hills, And for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren." (Deut. 33: 13-16)
"For the LORD God is a sun and shield." (Psa. 84: 11)
"His seed shall endure for ever, and his throne as the sun before me." (Psa. 89: 36)
"Praise ye him, sun and moon: praise him, all ye stars of light." (Psa. 148: 3)
The "rising" of the "sun" speaks of the coming or rising of the "seed of the woman," of Christ. The "setting" or "going down" of the "sun" typifies of the "going down" of Christ into death and Hell. The reappearance of the sun testifies of the resurrection and coming again of Christ.
"...the sun shall go down over the prophets..." (Micah 3: 6)
"But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall." (Mal. 4: 2)
The Corruptions
"Hear ye the word which the LORD speaketh unto you, O house of Israel: Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. For the customs of the people are vain..." (Jer. 10: 1-3)
"And he (Manasseh) built altars for all the host of heaven in the two courts of the house of the LORD." (II Kings 21: 5)
"And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven." (II Kings 23: 5)
"And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods." (Jer. 19: 13)
"I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests; And them that worship the host of heaven upon the housetops; and them that worship and that swear by the LORD, and that swear by Malcham..." (Zeph. 1: 4, 5)
The Sign Of Virgo
Seiss wrote:
"I begin with Virgo, which I take to be the first sign in the Zodiac, according to its original intent and reading. The Zodiac of Esne begins with this sign. The story has no right starting-point, continuity, or end except as we commence with this constellation. I also have the statement from the best authorities that the custom was universal among the ancients to reckon from Virgo round to Leo. And in this sign of Virgo, if anywhere among the starry groups, we find the primary idea in the evangelic presentations."
"The initiative sign of the Zodiac is called Virgo, The Virgin. All the traditions, names, and mytholgies connected with it recognize and emphasize the virginity of this woman. Astrea and Athene of Greek story identify with her. In Hebrew and Syriac she is Bethulah, the maiden. In Arabic she is Adarah, the pure virgin. In Greek she is Parthenos, the maid of virgin pureness. Nor is there any authority in the world for regarding her as anything but a virgin."
"But the greater wonder is, that motherhood attends this virginity, in the sign the same as in the text..."
"And this maiden in the sign is the holder and bringer of an illustrious Seed; In her hand is the spica, the ear of wheat, the best of seed, and that spica indicated by the brightest star in the whole constellation. He who was to bruise the Serpent's head was to be peculiarly "the Seed of the woman," involving virgin-motherhood, and hence one born of miracle, one begotten of divine power, the Son of God. And such is the exhibit in this first sign of the Zodiac. She is a virgin, and yet she produces and holds forth a Seed contemplated as far greater than herself. That seed of wheat Christ appropriates as a symbol of himself. When certain Greeks came to Philip wishing to see Jesus, He referred to himself as the corn, or seed, of wheat, which needed to fall and die in order to its proper fruitfulness (John 12: 21—24).
"Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit."
"Thus, according to the starry sign, as according to the Gospel, out of the seed of wheat, the good seed of the Virgin, the blessed harvest of salvation comes."
"A very significant figure of Christ, much employed by the prophets, was the branch, bough, or sprout of a plant or root. Hence He is described as the Rod from the stem of Jesse and the Branch out of his roots (Isa. 11 : i), the Branch of Righteousness, the Branch 'of the Lord, God's servant The Branch (Isa. 4:2; Jer. 23 : 5 ; Zech. 3:8; 6:12). And so this sign holds forth the Virgin's Seed as The Branch. In addition to the spica in one hand, she bears a branch in the other. The ancient names of the stars in this constellation emphasize this showing, along with that of the Seed. Al Zimach, Al Azal, and Subilon mean the shoot, the branch, the ear of wheat. The language of the prophecies is thus identical with the symbols in this sign."
"It is a doctrine of our religion that without Christ, and the redemption wrought by Him, all humanity is fallen and helpless in sin. There is none other name given among men whereby we can be saved.
Even Mary herself needed the mediatorial achievements of her more glorious Son to lift her up to hope and standing before God. And this, too, is here signified. This woman of the Zodiac lies prostrate. She is fallen, and cannot of herself stand upright. Christ alone can lift up to spiritual life and standing. This woman accordingly holds forth the goodly Seed, the illustrious Branch, as the great embodiment of her hope and trust, the only adequate hope and trust of prostrate and fallen humanity.
And what is thus vividly signified in this constellation is still further expressed and defined by the Decans, or side-pieces, which go along with it."
Bullinger wrote:
"The name of this sign in the Hebrew is Bethulah, which means a virgin, and in the Arabic a branch. The two words are connected, as in Latin--Virgo, which means a virgin; and virga, which means a branch (Vulg. Isa 11:1). Another name is Sunbul, Arabic, an ear of corn.
In Genesis 3: 15 she is presented only as a woman; but in later prophecies her nationality is defined as being of the stock of Israel, the seed of Abraham, the line of David; and, further, she is to be a virgin. There are two prominent prophecies of her and her seed..."
"Behold, a virgin shall conceive and bear a son,
And shall call his name Immanuel." (Isa. 7: 14)
"For unto us a child is born, Unto us a son is given; And the government shall be upon His shoulder; And His name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace. Of the increase of His government there shall be no end. Upon the throne of David, and upon His kingdom, To order it, and to establish it With judgment and with justice From henceforth even for ever. The zeal of the LORD of hosts will perform this." (Isa. 9: 60)
"...the brightest star in VIRGO (a) has an ancient name, handed down to us in all the star-maps, in which the Hebrew word Tsemech is preserved. It is called in Arabic - Al Zimach, which means the branch. This star is in the ear of corn which she holds in her left hand. Hence the star has a modern Latin name, which has almost superseded the ancient one, Spica, which means, an ear of corn. But this hides the great truth revealed by its name Al Zimach. It foretold the coming of Him who should bear this name. The same Divine inspiration has, in the written Word, four times connected it with Him. There are twenty Hebrew words translated "Branch," but only one of them (Tsemech) is used exclusively of the Messiah, and this word only four times (Jer 33:15 being only a repetition of Jer 23:5). Each of these further connects Him with one special account of Him, given in the Gospels."
"The star b is called Zavijaveh, which means the gloriously beautiful, as in Isaiah 4: 2. The star e, in the arm bearing the branch, is called Al Mureddin, which means who shall come down (as in Psa 72:8), or who shall have dominion. It is also known as Vindemiatrix, a Chaldee word which means the son, or branch, who cometh."
"The Hebrew word ‘Zerah’ (the alpha star) is the word used to describe Messiah to Adam and Eve in Genesis 3:15 and to Abraham in Genesis 15:5...the seed, “zerah” was a direct reference to the coming Messiah."
Other names of stars in the sign, are--
Subilah, who carries. (Isa 46:4)
Al Azal, the Branch. (As in Isa 18:5)
Subilon, a spike of corn. (As in Isa 17:5)
This maiden woman is foremost a picture of Mary. But, she also may be viewed as a type of the church, which is both bride and mother in scripture, or of Eve, who is called "the mother of all living." In the picture, she is also representing all who are, like her, "fallen" and "prostrate" because of sin. Rev. chpt. 12 - the "woman" who was "clothed with the sun," having a golden crown with 12 jewels, called "stars," and "the moon under her feet," and who becomes a mother, as the text says - "And she being with child cried, travailing in birth, and pained to be delivered," and that "she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne." In the parable of the "ten virgins," virginity is used in a moral or spiritual sense, as the Apocalyptic 144,000 sealed from among the 12 tribes of Israel, - "These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb." Virgins in character, pure in heart.
Coma the First Decan
Wrote Seiss:
"Albumazer, who was not a Christian, says - "There arises in the first Decan, as the Persians, Chaldeans, and Egyptians, and the two Hermes and Ascalius, teach, a young woman, whose Persian name denotes a pure virgin, sitting on a throne, nourishing an infant boy, said boy having a Hebrew name, by some nations call Ihesu, with the signification leza, which in Greek is called Christ" The celebrated Zodiac of Dendera, brought by the French savants to Paris under the older Napoleon, contains a Decan of Virgo, which also gives the picture of a woman holding an infant, which she is contemplating and admiring. The woman in Virgo and the woman in this first Decan of Virgo are one and the same; and the infant here is everywhere identified with the Seed and the Branch there.
It is said of the infant Christ that "the child grew, and waxed strong in spirit, filled with wisdom, and the grace of God was upon him" (Luke 2 : 40); so here He is pictured as supported and nourished by what the Greeks made the virgin-goddess of wisdom, righteousness, and all good arts and human thrift.
The prophets are also very emphatic in describing the promised Saviour as the Desired One, "the Desire of women," "the Desire of all nations." So the name of this first Decan of Virgo is Coma, which in Hebrew and Oriental dialects means the desired, the longed-for-the very word which Haggai uses where he speaks of Christ as "the Desire of all nations." The ancient Egyptians called it Shes-nu, the desired son. The Greeks knew not how to translate it, and hence took Coma in the sense of their own language, and called it hair— Berenice's Hair. The story is, that that princess gave her hair, the color of gold, as a votive offering for the safety of her brother; which hair disappeared. The matter was explained by the assurance that it was taken to heaven to shine in the constellation of Coma. Hence we have a bundle of woman's hair in the place of "the Desire of all nations."
Shakespeare understood the matter better, for he speaks of the shooting of an arrow up "to the good boy in Virgo's lap." Isis and other Egyptian goddesses figured holding the divine Infant, the Coming One, refer to this constellation of Coma, and hence unwittingly to Christ, born of a woman and nurtured on a virgin-mother's breast."
Abram knew the star names and where to begin naming them. Beginning at Virgo he would have recited words such as: “VIRGO, SUBILAH, ZAVIJAVA, SPICA/TSEMECH, VINDEMIATRIX, COMA, IHESU, CHRISTOS, BOOTES, ARCTURUS, NEKKAR, AGENA, TOLIMAN,” which translates: “The virgin who carries the gloriously beautiful Seed, the Branch (Messiah), the Son who comes down to rule, the desired Son, Jesus, the Christ, the coming Shepherd, the Pierced, the despised Sin Offering, the Beginning and the End.”
Bullinger wrote:
"It was in all probability the constellation of Coma in which "the Star of Bethlehem" appeared. There was a traditional prophecy, well-known in the East, carefully preserved and handed down, that a new star would appear in this sign when He whom it foretold should be born.
This was, doubtless, referred to in the prophecy of Balaam, which would thus receive a double fulfilment, first of the literal "Star," and also of the person to whom it referred. The Lord said by Balaam (Num 24:17),
"There shall come a star out of Jacob, And a sceptre shall rise out of Israel."
Thomas Hyde, an eminent Orientalist (1636-1703), writing on the ancient religion of the Persians, quotes from ABULFARAGIUS (an Arab Christian Historian, 1126-1286), who says that ZOROASTER, or ZERDUSHT, the Persian, was a pupil of Daniel the Prophet, and that he predicted to the Magians (who were the astronomers of Persia), that when they should see a new star appear it would notify the birth of a mysterious child, whom they were to adore. It is further stated in the Zend Avesta that this new star was to appear in the sign of the Virgin.
Centaurus
The Double Natured One, he who will be both God and man. Seed of God and seed of woman.
Seiss says:
"It is part of the faith, and a very vital part, that the Seed of the woman is the true and only-begotten Son of God, true God and true man in one and the same person...It is a great mystery, but so the Scriptures teach, and so the whole orthodox Church believes. In other words, we teach and hold that Christ, our Saviour, possessed a double nature, "not by conversion of the Godhead into flesh, but by taking the manhood into God," in the unity of one Person, who accordingly is Immanuel, God with us, the Christ, who suffered for our salvation. And all this is signified in the constellation of Centaurus.
Very curious are the pagan myths concerning the centaurs. Fable represents them as the great bull-killers. They are said to have been heaven-begotten, born of the clouds, sons of God, but hated and abhorred by both gods and men, combated, driven to the mountains, and finally exterminated. Their form in the most ancient art is a composite of man and horse—man from the head down to the front feet, and the rest horse. There was no beauty or comeliness, that any should desire them (as was said of Christ in Isaiah 53)."
"The most noted of the centaurs of classic fable is Cheiron. To him are ascribed great wisdom and righteousness. "He was renowned for his skill in hunting, medicine, music, gymnastics, and the art of prophecy. All the most distinguished heroes in Grecian story are, like Achilles, described as his pupils in these arts." He was the friend of the Argonauts on their voyage, and the friend of Hercules, though he died from one of the poisoned arrows of this divine hero whilst engaged in a struggle with the Erymanthean boar. He was immortal, but he voluntarily agreed to die, and transferred his immortality to Prometheus; whereupon the great God took him up and placed him among the stars.
It is easy to see how this whole idea of the centaurs, particularly of Cheiron, connects with the primeval astronomy and related traditions. Strikingly also does it set forth the nature and earthly career of the divine Seed of the woman, as narrated in the Scriptures. Christ had two natures in one person; and such was the figure of the centaur. Christ was a wise, just, good, and powerful Healer, Instructor, and Prophet; and such is the character everywhere ascribed to the chief centaur. Christ came to destroy the works of the Devil, and spent His energies in relieving men's ills, combating the powers of evil, teaching the ways of truth and righteousness, and driving away afflictions, as the centaurs hunted and destroyed the wild bulls and the wild boars, and as Cheiron helped and taught the Grecian heroes, minstrels, and sages. Nevertheless, He was despised and rejected of men, hated, persecuted, and deemed unfit to live, just as fabled of the centaurs. Cheiron was fatally wounded whilst engaged in his good work—wounded by a poisoned arrow from heaven not intended for him. And, though immortal in himself, he chose to die from that wound, that another might live. And so it was with Christ in His conflict with the Destroyer. And a vivid picture of the same appears in the figure of this constellation, which is also one of the very lowest and farthest down of all the signs belonging to the ancient astronomy."
Bulls are types of evil men in scripture and are connected with Christ's conflict on the cross.
"Many bulls have compassed me: strong bulls of Bashan have beset me round." (Psalm 22: 12)
"Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink. The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks." (Amos 4: 1, 2)
"Here is a double-natured being, to men repulsive and hateful, yet really great, powerful, and beneficent, pushing with his lance at the heart of some victim, and moving the while right over the constellation of the Cross.
The name of this Decan in Arabic and Hebrew means the despised. The brightest star in it the Greeks called Cheiron, a word which has a Hebrew root signifying the pierced; also Pholas, likewise from a Hebrew root signifying the making of prayer, the mediation. Sir John Herschel has observed that this star is growing brighter, and so belongs to the class of changeable stars. Ulugh Beigh gives its name as Toliman, which means the heretofore and the hereafter—brighter once, and to be brighter again, as the divine glory of Christ was much hidden during His earthly life, in which He made himself of no reputation, even lower than the angels, for the suffering of death, but was again glorified with the glory which He had with the Father before the world was. Thus, this sign, and the traditions and names connected with it, strikingly accord with the facts of Christ's earthly life and fate, and set forth some of the highest mysteries of His Person, character, and mediatorial work."
Bullinger said:
"Another name for the constellation was in Hebrew, Asmeath, which means a sin-offering (as in Isaiah 53:10)."
"It is one of the lowest of the constellations, i.e. the farthest south from the northern centre. It is situated immediately over the CROSS, which bespeaks His own death; He is seen in the act of destroying the enemy.
1. The Proto-evangelium is the first annunciation of the gospel
2. On the Star of Bethlehem and the Magi (see notes for additional materials)
3. The Gospel before Abraham (Hebrew alphabet, days of the week, patriarch names)
4. The Gospel before Moses (names of Jacob's sons, temple design)
5. The ancient myths borrowed from the original revelation, and not vice versa
6. Astrology represents a corruption of the original message and design
7. The stars were all named by God and their courses fixed by his decree
8. The star and constellation names contain prophecy concerning Christ
9. Mazzaroth (Zodiac) and the constellations it contains is of God
10. Other ancient witnesses to the gospel/theology (numbers, Giza pyramid, NJ gems)
11. Not all inspired records have been preserved (lost books of the Bible)
12. Primeval man was superior and lived in the "Golden Age"
13. The message of the Bible regarding the stars and planets
14. First great prophets were Adam, Abel, Seth, Enoch, Melchisedec, Noah, Abraham
Interpreting the Stars
"And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be." (Gen. 15: 5)
By "telling" the stars is more than simply numbering them. "So shall you seed be" means more than the number of Abraham's seed. First, this "seed" is Christ, as Paul taught in Galatians 3: 16.
"Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ."
The Lord is desiring that Abraham "tell," that is, that he "interpret" and "annunciate" the gospel story as told in Mazzaroth. The Hebrew word for "tell" is "caphar" and means - "to count, recount, relate" (Strong).
"...that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD." (Exodus 10: 1, 2)
"I may tell all my bones: they look and stare upon me." (Psa. 22: 17)
"Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal." (Jer. 23: 27)
"Tell ye your children of it, and let your children tell their children, and their children another generation." (Joel 1: 3)
Misc. Scriptures for inspired Mazzaroth (?)
"Also now, behold, my witness is in heaven, and my record is on high." (Jon 16: 19)
"When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him?" (Psa. 8: 3, 4)
"His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven. Selah." (Psa. 89: 36, 37)
"The heavens declare his righteousness, and all the people see his glory. Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods." (Psa. 97: 6, 7)
"And of Joseph he said, Blessed of the LORD be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, And for the chief things of the ancient mountains, and for the precious things of the lasting hills, And for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren." (Deut. 33: 13-16)
"For the LORD God is a sun and shield." (Psa. 84: 11)
"His seed shall endure for ever, and his throne as the sun before me." (Psa. 89: 36)
"Praise ye him, sun and moon: praise him, all ye stars of light." (Psa. 148: 3)
The "rising" of the "sun" speaks of the coming or rising of the "seed of the woman," of Christ. The "setting" or "going down" of the "sun" typifies of the "going down" of Christ into death and Hell. The reappearance of the sun testifies of the resurrection and coming again of Christ.
"...the sun shall go down over the prophets..." (Micah 3: 6)
"But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall." (Mal. 4: 2)
The Corruptions
"Hear ye the word which the LORD speaketh unto you, O house of Israel: Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. For the customs of the people are vain..." (Jer. 10: 1-3)
"And he (Manasseh) built altars for all the host of heaven in the two courts of the house of the LORD." (II Kings 21: 5)
"And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven." (II Kings 23: 5)
"And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods." (Jer. 19: 13)
"I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests; And them that worship the host of heaven upon the housetops; and them that worship and that swear by the LORD, and that swear by Malcham..." (Zeph. 1: 4, 5)
The Sign Of Virgo
Seiss wrote:
"I begin with Virgo, which I take to be the first sign in the Zodiac, according to its original intent and reading. The Zodiac of Esne begins with this sign. The story has no right starting-point, continuity, or end except as we commence with this constellation. I also have the statement from the best authorities that the custom was universal among the ancients to reckon from Virgo round to Leo. And in this sign of Virgo, if anywhere among the starry groups, we find the primary idea in the evangelic presentations."
"The initiative sign of the Zodiac is called Virgo, The Virgin. All the traditions, names, and mytholgies connected with it recognize and emphasize the virginity of this woman. Astrea and Athene of Greek story identify with her. In Hebrew and Syriac she is Bethulah, the maiden. In Arabic she is Adarah, the pure virgin. In Greek she is Parthenos, the maid of virgin pureness. Nor is there any authority in the world for regarding her as anything but a virgin."
"But the greater wonder is, that motherhood attends this virginity, in the sign the same as in the text..."
"And this maiden in the sign is the holder and bringer of an illustrious Seed; In her hand is the spica, the ear of wheat, the best of seed, and that spica indicated by the brightest star in the whole constellation. He who was to bruise the Serpent's head was to be peculiarly "the Seed of the woman," involving virgin-motherhood, and hence one born of miracle, one begotten of divine power, the Son of God. And such is the exhibit in this first sign of the Zodiac. She is a virgin, and yet she produces and holds forth a Seed contemplated as far greater than herself. That seed of wheat Christ appropriates as a symbol of himself. When certain Greeks came to Philip wishing to see Jesus, He referred to himself as the corn, or seed, of wheat, which needed to fall and die in order to its proper fruitfulness (John 12: 21—24).
"Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit."
"Thus, according to the starry sign, as according to the Gospel, out of the seed of wheat, the good seed of the Virgin, the blessed harvest of salvation comes."
"A very significant figure of Christ, much employed by the prophets, was the branch, bough, or sprout of a plant or root. Hence He is described as the Rod from the stem of Jesse and the Branch out of his roots (Isa. 11 : i), the Branch of Righteousness, the Branch 'of the Lord, God's servant The Branch (Isa. 4:2; Jer. 23 : 5 ; Zech. 3:8; 6:12). And so this sign holds forth the Virgin's Seed as The Branch. In addition to the spica in one hand, she bears a branch in the other. The ancient names of the stars in this constellation emphasize this showing, along with that of the Seed. Al Zimach, Al Azal, and Subilon mean the shoot, the branch, the ear of wheat. The language of the prophecies is thus identical with the symbols in this sign."
"It is a doctrine of our religion that without Christ, and the redemption wrought by Him, all humanity is fallen and helpless in sin. There is none other name given among men whereby we can be saved.
Even Mary herself needed the mediatorial achievements of her more glorious Son to lift her up to hope and standing before God. And this, too, is here signified. This woman of the Zodiac lies prostrate. She is fallen, and cannot of herself stand upright. Christ alone can lift up to spiritual life and standing. This woman accordingly holds forth the goodly Seed, the illustrious Branch, as the great embodiment of her hope and trust, the only adequate hope and trust of prostrate and fallen humanity.
And what is thus vividly signified in this constellation is still further expressed and defined by the Decans, or side-pieces, which go along with it."
Bullinger wrote:
"The name of this sign in the Hebrew is Bethulah, which means a virgin, and in the Arabic a branch. The two words are connected, as in Latin--Virgo, which means a virgin; and virga, which means a branch (Vulg. Isa 11:1). Another name is Sunbul, Arabic, an ear of corn.
In Genesis 3: 15 she is presented only as a woman; but in later prophecies her nationality is defined as being of the stock of Israel, the seed of Abraham, the line of David; and, further, she is to be a virgin. There are two prominent prophecies of her and her seed..."
"Behold, a virgin shall conceive and bear a son,
And shall call his name Immanuel." (Isa. 7: 14)
"For unto us a child is born, Unto us a son is given; And the government shall be upon His shoulder; And His name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace. Of the increase of His government there shall be no end. Upon the throne of David, and upon His kingdom, To order it, and to establish it With judgment and with justice From henceforth even for ever. The zeal of the LORD of hosts will perform this." (Isa. 9: 60)
"...the brightest star in VIRGO (a) has an ancient name, handed down to us in all the star-maps, in which the Hebrew word Tsemech is preserved. It is called in Arabic - Al Zimach, which means the branch. This star is in the ear of corn which she holds in her left hand. Hence the star has a modern Latin name, which has almost superseded the ancient one, Spica, which means, an ear of corn. But this hides the great truth revealed by its name Al Zimach. It foretold the coming of Him who should bear this name. The same Divine inspiration has, in the written Word, four times connected it with Him. There are twenty Hebrew words translated "Branch," but only one of them (Tsemech) is used exclusively of the Messiah, and this word only four times (Jer 33:15 being only a repetition of Jer 23:5). Each of these further connects Him with one special account of Him, given in the Gospels."
"The star b is called Zavijaveh, which means the gloriously beautiful, as in Isaiah 4: 2. The star e, in the arm bearing the branch, is called Al Mureddin, which means who shall come down (as in Psa 72:8), or who shall have dominion. It is also known as Vindemiatrix, a Chaldee word which means the son, or branch, who cometh."
"The Hebrew word ‘Zerah’ (the alpha star) is the word used to describe Messiah to Adam and Eve in Genesis 3:15 and to Abraham in Genesis 15:5...the seed, “zerah” was a direct reference to the coming Messiah."
Other names of stars in the sign, are--
Subilah, who carries. (Isa 46:4)
Al Azal, the Branch. (As in Isa 18:5)
Subilon, a spike of corn. (As in Isa 17:5)
This maiden woman is foremost a picture of Mary. But, she also may be viewed as a type of the church, which is both bride and mother in scripture, or of Eve, who is called "the mother of all living." In the picture, she is also representing all who are, like her, "fallen" and "prostrate" because of sin. Rev. chpt. 12 - the "woman" who was "clothed with the sun," having a golden crown with 12 jewels, called "stars," and "the moon under her feet," and who becomes a mother, as the text says - "And she being with child cried, travailing in birth, and pained to be delivered," and that "she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne." In the parable of the "ten virgins," virginity is used in a moral or spiritual sense, as the Apocalyptic 144,000 sealed from among the 12 tribes of Israel, - "These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb." Virgins in character, pure in heart.
Coma the First Decan
Wrote Seiss:
"Albumazer, who was not a Christian, says - "There arises in the first Decan, as the Persians, Chaldeans, and Egyptians, and the two Hermes and Ascalius, teach, a young woman, whose Persian name denotes a pure virgin, sitting on a throne, nourishing an infant boy, said boy having a Hebrew name, by some nations call Ihesu, with the signification leza, which in Greek is called Christ" The celebrated Zodiac of Dendera, brought by the French savants to Paris under the older Napoleon, contains a Decan of Virgo, which also gives the picture of a woman holding an infant, which she is contemplating and admiring. The woman in Virgo and the woman in this first Decan of Virgo are one and the same; and the infant here is everywhere identified with the Seed and the Branch there.
It is said of the infant Christ that "the child grew, and waxed strong in spirit, filled with wisdom, and the grace of God was upon him" (Luke 2 : 40); so here He is pictured as supported and nourished by what the Greeks made the virgin-goddess of wisdom, righteousness, and all good arts and human thrift.
The prophets are also very emphatic in describing the promised Saviour as the Desired One, "the Desire of women," "the Desire of all nations." So the name of this first Decan of Virgo is Coma, which in Hebrew and Oriental dialects means the desired, the longed-for-the very word which Haggai uses where he speaks of Christ as "the Desire of all nations." The ancient Egyptians called it Shes-nu, the desired son. The Greeks knew not how to translate it, and hence took Coma in the sense of their own language, and called it hair— Berenice's Hair. The story is, that that princess gave her hair, the color of gold, as a votive offering for the safety of her brother; which hair disappeared. The matter was explained by the assurance that it was taken to heaven to shine in the constellation of Coma. Hence we have a bundle of woman's hair in the place of "the Desire of all nations."
Shakespeare understood the matter better, for he speaks of the shooting of an arrow up "to the good boy in Virgo's lap." Isis and other Egyptian goddesses figured holding the divine Infant, the Coming One, refer to this constellation of Coma, and hence unwittingly to Christ, born of a woman and nurtured on a virgin-mother's breast."
Abram knew the star names and where to begin naming them. Beginning at Virgo he would have recited words such as: “VIRGO, SUBILAH, ZAVIJAVA, SPICA/TSEMECH, VINDEMIATRIX, COMA, IHESU, CHRISTOS, BOOTES, ARCTURUS, NEKKAR, AGENA, TOLIMAN,” which translates: “The virgin who carries the gloriously beautiful Seed, the Branch (Messiah), the Son who comes down to rule, the desired Son, Jesus, the Christ, the coming Shepherd, the Pierced, the despised Sin Offering, the Beginning and the End.”
Bullinger wrote:
"It was in all probability the constellation of Coma in which "the Star of Bethlehem" appeared. There was a traditional prophecy, well-known in the East, carefully preserved and handed down, that a new star would appear in this sign when He whom it foretold should be born.
This was, doubtless, referred to in the prophecy of Balaam, which would thus receive a double fulfilment, first of the literal "Star," and also of the person to whom it referred. The Lord said by Balaam (Num 24:17),
"There shall come a star out of Jacob, And a sceptre shall rise out of Israel."
Thomas Hyde, an eminent Orientalist (1636-1703), writing on the ancient religion of the Persians, quotes from ABULFARAGIUS (an Arab Christian Historian, 1126-1286), who says that ZOROASTER, or ZERDUSHT, the Persian, was a pupil of Daniel the Prophet, and that he predicted to the Magians (who were the astronomers of Persia), that when they should see a new star appear it would notify the birth of a mysterious child, whom they were to adore. It is further stated in the Zend Avesta that this new star was to appear in the sign of the Virgin.
Centaurus
The Double Natured One, he who will be both God and man. Seed of God and seed of woman.
Seiss says:
"It is part of the faith, and a very vital part, that the Seed of the woman is the true and only-begotten Son of God, true God and true man in one and the same person...It is a great mystery, but so the Scriptures teach, and so the whole orthodox Church believes. In other words, we teach and hold that Christ, our Saviour, possessed a double nature, "not by conversion of the Godhead into flesh, but by taking the manhood into God," in the unity of one Person, who accordingly is Immanuel, God with us, the Christ, who suffered for our salvation. And all this is signified in the constellation of Centaurus.
Very curious are the pagan myths concerning the centaurs. Fable represents them as the great bull-killers. They are said to have been heaven-begotten, born of the clouds, sons of God, but hated and abhorred by both gods and men, combated, driven to the mountains, and finally exterminated. Their form in the most ancient art is a composite of man and horse—man from the head down to the front feet, and the rest horse. There was no beauty or comeliness, that any should desire them (as was said of Christ in Isaiah 53)."
"The most noted of the centaurs of classic fable is Cheiron. To him are ascribed great wisdom and righteousness. "He was renowned for his skill in hunting, medicine, music, gymnastics, and the art of prophecy. All the most distinguished heroes in Grecian story are, like Achilles, described as his pupils in these arts." He was the friend of the Argonauts on their voyage, and the friend of Hercules, though he died from one of the poisoned arrows of this divine hero whilst engaged in a struggle with the Erymanthean boar. He was immortal, but he voluntarily agreed to die, and transferred his immortality to Prometheus; whereupon the great God took him up and placed him among the stars.
It is easy to see how this whole idea of the centaurs, particularly of Cheiron, connects with the primeval astronomy and related traditions. Strikingly also does it set forth the nature and earthly career of the divine Seed of the woman, as narrated in the Scriptures. Christ had two natures in one person; and such was the figure of the centaur. Christ was a wise, just, good, and powerful Healer, Instructor, and Prophet; and such is the character everywhere ascribed to the chief centaur. Christ came to destroy the works of the Devil, and spent His energies in relieving men's ills, combating the powers of evil, teaching the ways of truth and righteousness, and driving away afflictions, as the centaurs hunted and destroyed the wild bulls and the wild boars, and as Cheiron helped and taught the Grecian heroes, minstrels, and sages. Nevertheless, He was despised and rejected of men, hated, persecuted, and deemed unfit to live, just as fabled of the centaurs. Cheiron was fatally wounded whilst engaged in his good work—wounded by a poisoned arrow from heaven not intended for him. And, though immortal in himself, he chose to die from that wound, that another might live. And so it was with Christ in His conflict with the Destroyer. And a vivid picture of the same appears in the figure of this constellation, which is also one of the very lowest and farthest down of all the signs belonging to the ancient astronomy."
Bulls are types of evil men in scripture and are connected with Christ's conflict on the cross.
"Many bulls have compassed me: strong bulls of Bashan have beset me round." (Psalm 22: 12)
"Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink. The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks." (Amos 4: 1, 2)
"Here is a double-natured being, to men repulsive and hateful, yet really great, powerful, and beneficent, pushing with his lance at the heart of some victim, and moving the while right over the constellation of the Cross.
The name of this Decan in Arabic and Hebrew means the despised. The brightest star in it the Greeks called Cheiron, a word which has a Hebrew root signifying the pierced; also Pholas, likewise from a Hebrew root signifying the making of prayer, the mediation. Sir John Herschel has observed that this star is growing brighter, and so belongs to the class of changeable stars. Ulugh Beigh gives its name as Toliman, which means the heretofore and the hereafter—brighter once, and to be brighter again, as the divine glory of Christ was much hidden during His earthly life, in which He made himself of no reputation, even lower than the angels, for the suffering of death, but was again glorified with the glory which He had with the Father before the world was. Thus, this sign, and the traditions and names connected with it, strikingly accord with the facts of Christ's earthly life and fate, and set forth some of the highest mysteries of His Person, character, and mediatorial work."
Bullinger said:
"Another name for the constellation was in Hebrew, Asmeath, which means a sin-offering (as in Isaiah 53:10)."
"It is one of the lowest of the constellations, i.e. the farthest south from the northern centre. It is situated immediately over the CROSS, which bespeaks His own death; He is seen in the act of destroying the enemy.
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