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StefanTallqvist

Joulun tutkimusaihe Aleksander ja Aleksandria:

  • Aleksandrian pääkatu
    Aleksandrian pääkatu

 

Jotta voisin vastata kysymykseen koskien erikoiset Aleksanteri suuren hautaa, joudun tutkimaan Urantia-tekstiä uudestaan, koska vain jotkut ”Alexander” nimet tekstissä viittaavat tähän makedonialaiseen suureen valloittajaan!

Itse kävin Aleksandriassa vuonna 1987. Kävin lukuisissa paikoissa Kairon lähialueilla erään arkkitehdin ja pyramidiasiantuntijan kanssa, jonka tapasin Kairon kaduilla. Mielessäni oli myös isoisäni noin vuoden oleskelu Kairossa 1800-luvun loppupuolella. Aleksandrian kaupunkia olen tutkinut aika paljon, vertaamalla uusia arkeologisia löytöjä ja karttoja Urantia-tekstin seikkaperäiseen selostukseen!

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Markku Perttula (18.12.2016 23:44) kysyi: ”Puhutaanko U-kirjassa mitään Aleksanterin haudan sijainnista muinaisessa Aleksandriassa? Kävikö Jeesus Aleksandrian palatsikortterissa? ” (4)

Roman aikainen Aleksandria näytti rekonstruktiona tällaiselta:

https://s-media-cache-ak0.pinimg.com/originals/7e/5d/4b/7e5d4bcc4b2a0463062174410f86c9b6.jpg

Tästä Aleksandrian pääkadusta Urantia-teksti kertoo mm:

SIVU.1432 - §4 ”Neljä tuntia maihinnousun jälkeen he asettuivat asumaan sen pitkän ja leveän valtakadun itäpään tuntumaan, joka yli kolmekymmentä metriä leveänä ja kahdeksan kilometriä pitkänä ulottui tämän miljoonan asukkaan kaupungin länsirajoille asti.”

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Tätä mielenkiitoista kysymystä Aleksanteri suuren haudasta en ole tarkemmin tutkinut, mutta asia kiinnostaa historian kannalta.

Urantia-tekstissä esiintyy ”alexander” tyyppisiä nimiä runsaasti, ja yhteydestä on pääteltävissä mistä tai kenestä on kyse: (viittaan seuraavassa alkuperäiseen englanninkieliseen tekstiin)

-          ”alexander” esiintyy 8 kertaa

-          ”Alexander’s” esiintyy 2 kertaa

-          ”Alexandria” esiintyy 60 kertaa

-          ”alexandrian” esiintyy 13 kertaa

Seuraa joukko esimerkkejä U-tekstistä (nousevan sivunumeron mukaan):

(1046.4) 95:4.3 This wise man of the Nile taught that “riches take themselves wings and fly away” — that all things earthly are evanescent. His great prayer was to be “saved from fear.” He exhorted all to turn away from “the words of men” to “the acts of God.” In substance he taught: Man proposes but God disposes. His teachings, translated into Hebrew, determined the philosophy of the Old Testament Book of Proverbs. Translated into Greek, they gave color to all subsequent Hellenic religious philosophy. The later Alexandrian philosopher, Philo, possessed a copy of the Book of Wisdom.

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(1053.6) 96:1.8 5. Elohim. In Kish and Ur there long persisted Sumerian-Chaldean groups who taught a three-in-one God concept founded on the traditions of the days of Adam and Melchizedek. This doctrine was carried to Egypt, where this Trinity was worshiped under the name of Elohim, or in the singular as Eloah. The philosophic circles of Egypt and later Alexandrian teachers of Hebraic extraction taught this unity of pluralistic Gods, and many of Moses’ advisers at the time of the exodus believed in this Trinity. But the concept of the Trinitarian

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(1339.2) 121:6.6 The Gospel of John, the last of the narratives of Jesus’ earth life, was addressed to the Western peoples and presents its story much in the light of the viewpoint of the later Alexandrian Christians, who were also disciples of the teachings of Philo.

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 (1432.1) 130:3.1 It had been an eventful visit at Caesarea, and when the boat was ready, Jesus and his two friends departed at noon one day for Alexandria in Egypt.

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(1432.2) 130:3.2 The three enjoyed a most pleasant passage to Alexandria. Ganid was delighted with the voyage and kept Jesus busy answering questions. As they approached the city’s harbor, the young man was thrilled by the great lighthouse of Pharos, located on the island which Alexander had joined by a mole to the mainland, thus creating two magnificent harbors and thereby making Alexandria the maritime commercial crossroads of Africa, Asia, and Europe.

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(1432.4) 130:3.4 By the fourth hour after landing they were settled near the eastern end of the long and broad avenue, one hundred feet wide and five miles long, which stretched on out to the western limits of this city of one million people. After the first survey of the city’s chief attractions — university (museum), library, the royal mausoleum of Alexander, the palace, temple of Neptune, theater, and gymnasium — Gonod addressed himself to business while Jesus and Ganid went to the library, the greatest in the world. Here were assembled nearly a million manuscripts from all the civilized world: Greece, Rome, Palestine, Parthia, India, China, and even Japan

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(1433.4) 130:3.9 Among the many men with whom Gonod transacted business was a certain Jewish banker, Alexander, whose brother, Philo, was a famous religious philosopher of that time. Philo was engaged in the laudable but exceedingly difficult task of harmonizing Greek philosophy and Hebrew theology.

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 (1612.2) 143:4.2 The religious enmity between the Jews and the Samaritans dated from the return of the former from the Babylonian captivity, when the Samaritans worked to prevent the rebuilding of Jerusalem. Later they offended the Jews by extending friendly assistance to the armies of Alexander. In return for their friendship Alexander gave the Samaritans permission to build a temple on Mount Gerizim, where they worshiped Yahweh and their tribal gods and offered sacrifices much after the order of the temple services at Jerusalem.

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(1612.3) 143:4.3 The antagonisms between the Jews and the Samaritans were time-honored and historic; increasingly since the days of Alexander they had had no dealings with each other.

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(1737.3) 156:4.2 Daily, for this period of two weeks, the apostles and evangelists entered Tyre by way of Alexander’s mole to conduct small meetings, and each night most of them would return to the encampment at Joseph’s house south of the city. Every day believers came out from the city to talk with Jesus at his resting place. The Master spoke in Tyre only once, on the afternoon of July 20, when he taught the believers concerning the Father’s love for all mankind and about the mission of the Son to reveal the Father to all races of men

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(2006.3) 187:1. …His two sons, Alexander and Rufus, became very effective teachers of the new gospel in Africa. But Simon never knew that Jesus, whose burden he bore, and the Jewish tutor who once befriended his injured son, were the same person.

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(2068.3) 194:4.13 And then broke out the new and relentless persecutions by the Jews, so that the active teachers of the new religion about Jesus, which subsequently at Antioch was called Christianity, went forth to the ends of the empire proclaiming Jesus. In carrying this message, before the time of Paul the leadership was in Greek hands; and these first missionaries, as also the later ones, followed the path of Alexander’s march of former days, going by way of Gaza and Tyre to Antioch and then over Asia Minor to Macedonia, then on to Rome and to the uttermost parts of the empire.

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(2071.7) 195:1.7 The influence of Greek culture had already penetrated the lands of the western Mediterranean when Alexander spread Hellenistic civilization over the near-Eastern world. The Greeks did very well with their religion and their politics as long as they lived in small city-states, but when the Macedonian king dared to expand Greece into an empire, stretching from the Adriatic to the Indus, trouble began.

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(2072.3) 195:1.10 Alexander had charged on the East with the cultural gift of the civilization of Greece; Paul assaulted the West with the Christian version of the gospel of Jesus. And wherever the Greek culture prevailed throughout the West, there Hellenized Christianity took root.

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Aleksandrian kaupungin kaavaa, arkkitehtuuria ja rakennuksia 2000 vuotta sitten olen selostanut mm. seuraavassa puheenvuorossa:

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”Egyptin Aleksandrian kaupunki ajanlaskumme alussa”,20.11.2011 14:18, Stefan H. Tallqvist, Kulttuuri, 13 kommenttia:

http://stefantallqvist.puheenvuoro.uusisuomi.fi/89073-egyptin-aleksandrian-kaupunki-ajanlaskumme-alussa

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U-tekstin selostuksessa suuri rakennuttaja Aleksandriassa oli eri (!) henkilö kun Aleksanteri suuri: “a certain Jewish banker, Alexander, whose brother, Philo, was a famous religious philosopher of that time.”

Philo of Alexandria (c. 20 B.C.E.—40 C.E.) “Philo's brother, Alexander, was a wealthy, prominent Roman government official”: see url:

http://www.iep.utm.edu/philo/

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Tämä teksti viittaa selvästi Aleksanteri suureen:

UB (p. 2071) “Alexander spread Hellenistic civilization over the near-Eastern world. …  but when the Macedonian king dared to expand Greece into an empire, stretching from the Adriatic to the Indus, …”

Seuraava viite sisältää runsaasti tieoja koskien Aleksanteri suuren hautaa:

http://www.alexanderstomb.com/main/index.html

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Stefan H. Tallqvist

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Kai tämä sitten oli Aleksanteri suuren hautapaikka? UB SIVU.1432 - §4, mainittu vuoden 2011 selostuksessani;

“13. the royal mausoleum of Alexander” (Aleksanterin kuninkaallinen mausoleumi,…), “Soma”. Väitetään että Aleksanteri Suuri alun perin perusti Aleksandriaa omaksi hautapaikakseen!

wiki:
“Later Ptolemy Philopator placed Alexander's body in Alexandria's communal mausoleum.[10] The mausoleum was called the Soma or Sema, which means "body" in Greek. By 274 BC Alexander was already entombed in Alexandria.[11] The Tomb of Alexander became the focal point for the Ptolemaic cult of Alexander the Great.”

https://en.wikipedia.org/wiki/Tomb_of_Alexander_th...

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