Do you ever wonder whether you’re being watched? If so, you might be interested in the image of Jesus Christ in the clouds above London. Continue reading for the Jesus in the clouds in London, jesus appear in the sky in London and london jesus cloud 2020.
Imagine yourself walking through the city one day when all of a sudden you see Jesus in the clouds. It sounds crazy but this has happened in London. It might sound like heresy to many but it’s literally true. These signs were posted throughout the city just as any other advertisement would be. The only difference being these were messages disguised as advertisements. These signs were left by an anonymous person who doesn’t actually want religion to be taken seriously because…it’s ridiculous.
The image of Jesus Christ has appeared on the clouds above London before—in 1851, to be exact. But this time around, it was accompanied by a message: “God is coming”.
jesus appear in the sky in london
According to the Daily Mail, “the unusual apparition” was spotted on Sunday morning by a man named Karl Amman. According to Amman, he had just finished watching his dog run around in a field when he noticed something odd: “I saw what looked like two little white dots on the cloud and then they started moving.”
Amman snapped several photos of the phenomenon before it disappeared and shared them with his friends on Facebook. His friend William Nolan posted one of these photos to Twitter with the caption “Jesus shows up in London!”
The post went viral and has been retweeted nearly 40,000 times at this point (and counting). While some people think that this image is proof that God exists, others believe that it’s merely an optical illusion caused by light refraction from water droplets in the atmosphere.
Right here on Churchgists, you are privy to a litany of relevant information on who is jesus christ, clouds, and so much more. Take out time to visit our Website for more information on similar topics.
Jesus in the clouds in london
Introduction
“Do you see it?” I asked. “It looks like a face.” My client and I were walking along the South Bank, in London, and had stopped for a second on a bridge to look up at the sky. It was overcast but not rainy, which is extremely rare for London. The cloud was perfectly shaped with two eyes and a nose and mouth. The other clouds around it seemed to have moved out of its way so that it could stand alone in the sky looking down at us like some kind of mirage. It resembled an oil painting of Jesus, actually – with light brown waves of hair cascading down below his shoulders, covering his ears and making me wonder if there was somebody else up there behind him who was pulling his hair back tightly against his scalp so that we could just barely make out those beautiful hazel eyes.
What does it mean?
- Jesus is the son of God
- Jesus was born 2000 years ago
- He is also the son of man, or human. You can see this when he lives like us and goes through all the things we do. Most importantly, he died on a cross for our sins. Not just anyone can do that! You see, there was only one person who could take away our sins: Jesus Christ (1 John 2:2). This is what makes him special and why we want to follow him today.
The 5th Dimension
You can experience your connection to the 5th dimension by thinking of it as a place of love and light where you are connected to God, yourself, and all things. Here is how:
- Imagine that everything in the universe is connected as one whole thing (the universe).
- Think about how all parts of our bodies work together in harmony to make up one person. We are each part of this whole thing called humanity, yet we are also unique individuals with unique personalities and experiences. This combination makes us interesting people who can grow into something more than what they were originally created for! We want to evolve into higher forms so we can experience more than we could ever imagine!
God’s light
It is well known that Jesus is the light of the world. He is also God’s only begotten Son, and He was born to be our Messiah.
Of course, most people have heard these things before—but they don’t understand how important they are. They don’t realize that if you believe in Jesus as your personal savior, then you will be saved from eternal damnation and go straight to heaven when you die.
The Matrix and the Soul
The Matrix is a movie that is about the soul. The soul is the essence of who we are and it is eternal. It exists in all things, including us. We are all one with the universe, which means that if you love yourself, then you love everything else as well. The important thing to remember about your soul is that it’s not just an essence or something abstract; it’s also where all creation comes from. Your body and mind are just temporary containers for this part of yourself—which means that when you die (or in some cases when you sleep), your consciousness goes back into its source: the infinite blissful space where everything originates from and returns back to once again after death (or “release”).
Jerusalem lights up!
A light from the east
A light from the west
A light from the north
A light from the south
A light from the center, a circle of light all around you. Fire in the sky, fire on earth. Fire at your feet, a circle of flame there too; and around it all, darkness like a cloud that doesn’t move or shift. A cloud without turbulence—no wind inside it at all—and when you look at its underside (for it has an underside), you see that there are many thousands more lights shining within its surface than there were before: they’re so bright they hurt your eyes if you stare too long—but if you look away for just one second…then back again when they’ve dimmed down slightly…then back again…you can almost make out their shape(s).
We are entering a new age.
You are entering a new age. The age of enlightenment, the fifth dimension, the soul, the matrix and jesus. We are all creating our reality together through our thoughts and intentions. We have been given free will to choose what we want to create in this world. Each time we think about something in our mind it creates a thought form which is then sent out into the world as an energy vibration that influences other people’s thoughts and intentions too!
This has never happened before but now, more than ever before on Earth, we have access to information like never before so now it is easier for us to know what is true about who we really are instead of believing everything else that comes from mainstream media or just because someone said so!
london jesus cloud 2020
As the world continues to heat up and wars continue to rage on, this could be a sign of hope. The world is changing and we are moving into a new age. It is time to let go of the old ways and embrace this new era of light and love.
london jesus cloud 2020
Jesus, also called Jesus Christ, Jesus of Galilee, or Jesus of Nazareth, (born c. 6–4 BCE, Bethlehem—died c. 30 CE, Jerusalem), religious leader revered in Christianity, one of the world’s major religions. He is regarded by most Christians as the Incarnation of God. The history of Christian reflection on the teachings and nature of Jesus is examined in the article Christology.
Name and title
Ancient Jews usually had only one name, and, when greater specificity was needed, it was customary to add the father’s name or the place of origin. Thus, in his lifetime Jesus was called Jesus son of Joseph (Luke 4:22; John 1:45, 6:42), Jesus of Nazareth (Acts 10:38), or Jesus the Nazarene (Mark 1:24; Luke 24:19). After his death he came to be called Jesus Christ. Christ was not originally a name but a title derived from the Greek word christos, which translates the Hebrew term meshiah (Messiah), meaning “the anointed one.” This title indicates that Jesus’ followers believed him to be the anointed son of King David, whom some Jews expected to restore the fortunes of Israel. Passages such as Acts of the Apostles 2:36 show that some early Christian writers knew that the Christ was properly a title, but in many passages of the New Testament, including those in the letters of the Apostle Paul, the name and title are combined and used together as Jesus’ name: Jesus Christ or Christ Jesus (Romans 1:1; 3:24). Paul sometimes simply used Christ as Jesus’ name (e.g., Romans 5:6).
Summary of Jesus’ life
Although born in Bethlehem, according to Matthew and Luke, Jesus was a Galilean from Nazareth, a village near Sepphoris, one of the two major cities of Galilee (Tiberias was the other). He was born to Joseph and Mary sometime between 6 BCE and shortly before the death of Herod the Great (Matthew 2; Luke 1:5) in 4 BCE. According to Matthew and Luke, however, Joseph was only legally his father. They report that Mary was a virgin when Jesus was conceived and that she “was found to be with child from the Holy Spirit” (Matthew 1:18; cf. Luke 1:35). Joseph is said to have been a carpenter (Matthew 13:55)—that is, a craftsman who worked with his hands—and, according to Mark 6:3, Jesus also became a carpenter.
Luke (2:41–52) states that Jesus as a youth was precociously learned, but there is no other evidence of his childhood or early life. As a young adult, he went to be baptized by the prophet John the Baptist and shortly thereafter became an itinerant preacher and healer (Mark 1:2–28). In his mid-30s Jesus had a short public career, lasting perhaps less than one year, during which he attracted considerable attention. Sometime between 29 and 33 CE—possibly 30 CE—he went to observe Passover in Jerusalem, where his entrance, according to the Gospels, was triumphant and infused with eschatological significance. While there he was arrested, tried, and executed. His disciples became convinced that he rose from the dead and appeared to them. They converted others to belief in him, which eventually led to a new religion, Christianity.
Abraham Bloemaert: The Preaching of St. John the Baptist
Abraham Bloemaert: The Preaching of St. John the Baptist
The Preaching of St. John the Baptist, painting on canvas by Abraham Bloemaert; in the Rijksmuseum, Amsterdam.
Courtesy of the Rijksmuseum, Amsterdam
Jewish Palestine at the time of Jesus
The political situation
Palestine in Jesus’ day was part of the Roman Empire, which controlled its various territories in a number of ways. In the East (eastern Asia Minor, Syria, Palestine, and Egypt), territories were governed either by kings who were “friends and allies” of Rome (often called “client” kings or, more disparagingly, “puppet” kings) or by governors supported by a Roman army. When Jesus was born, all of Jewish Palestine—as well as some of the neighbouring Gentile areas—was ruled by Rome’s able “friend and ally” Herod the Great. For Rome, Palestine was important not in itself but because it lay between Syria and Egypt, two of Rome’s most valuable possessions. Rome had legions in both countries but not in Palestine. Roman imperial policy required that Palestine be loyal and peaceful so that it did not undermine Rome’s larger interests. That end was achieved for a long time by permitting Herod to remain king of Judaea (37–4 BCE) and allowing him a free hand in governing his kingdom, as long as the requirements of stability and loyalty were met.
Palestine: Roman era
Palestine: Roman era
Palestine during the time of Herod the Great and his sons.
Encyclopædia Britannica, Inc.
When Herod died shortly after Jesus’ birth, his kingdom was divided into five parts. Most of the Gentile areas were separated from the Jewish areas, which were split between two of Herod’s sons, Herod Archelaus, who received Judaea and Idumaea (as well as Samaria, which was non-Jewish), and Herod Antipas, who received Galilee and Peraea. (In the New Testament, Antipas is somewhat confusingly called Herod, as in Luke 23:6–12; apparently the sons of Herod took his name, just as the successors of Julius Caesar were commonly called Caesar.) Both sons were given lesser titles than king: Archelaus was ethnarch, and Antipas was tetrarch. The non-Jewish areas (except Samaria) were assigned to a third son, Philip, to Herod’s sister Salome, or to the province of Syria. The emperor Augustus deposed the unsatisfactory Archelaus in 6 CE, however, and transformed Judaea, Idumaea, and Samaria from a client kingdom into an “imperial province.” Accordingly, he sent a prefect to govern this province. That minor Roman aristocrat (later called a procurator) was supported by a small Roman army of approximately 3,000 men. The soldiers, however, came not from Italy but from nearby Gentile cities, especially Caesarea and Sebaste; presumably, the officers were from Italy. During Jesus’ public career, the Roman prefect was Pontius Pilate (ruled 26–36 CE).
Although nominally in charge of Judaea, Samaria, and Idumaea, the prefect did not govern his area directly. Instead, he relied on local leaders. The prefect and his small army lived in the predominantly Gentile city Caesarea, on the Mediterranean coast, about two days’ march from Jerusalem. They came to Jerusalem only to ensure peace during the pilgrimage festivals—Passover, Weeks (Shabuoth), and Booths (Sukkoth)—when large crowds and patriotic themes sometimes combined to spark unrest or uprisings. On a day-to-day basis Jerusalem was governed by the high priest. Assisted by a council, he had the difficult task of mediating between the remote Roman prefect and the local populace, which was hostile toward pagans and wanted to be free of foreign interference. His political responsibility was to maintain order and to see that tribute was paid. Caiaphas, the high priest during Jesus’ adulthood, held the office from about 18 to 36 CE, longer than anyone else during the Roman period, indicating that he was a successful and reliable diplomat. Since he and Pilate were in power together for 10 years, they must have collaborated successfully.
Thus, at the time of Jesus’ public career, Galilee was governed by the tetrarch Antipas, who was sovereign within his own domain, provided that he remained loyal to Rome and maintained peace and stability within his borders. Judaea (including Jerusalem) was nominally governed by Pilate, but the actual daily rule of Jerusalem was in the hands of Caiaphas and his council.
Relations between Jewish areas and nearby Gentile areas
Galilee and Judaea, the principal Jewish areas of Palestine, were surrounded by Gentile territories (i.e., Caesarea, Dora, and Ptolemais on the Mediterranean coast; Caesarea Philippi north of Galilee; and Hippus and Gadara east of Galilee). There also were two inland Gentile cities on the west side of the Jordan River near Galilee (Scythopolis and Sebaste). The proximity of Gentile and Jewish areas meant that there was some interchange between them, including trade, which explains why Antipas had telōnēs—often translated as “tax collectors” but more accurately rendered as “customs officers”—in the villages on his side of the Sea of Galilee. There also was some exchange of populations: some Jews lived in Gentile cities, such as Scythopolis, and some Gentiles lived in at least one of the Jewish cities, Tiberias. Jewish merchants and traders could probably speak some Greek, but the primary language of Palestinian Jews was Aramaic (a Semitic language closely related to Hebrew). On the other hand, the Jews resisted paganism and excluded temples for the worship of the gods of Greece and Rome from their cities, along with the Greek educational institutions the ephebeia and gymnasion, gladiatorial contests, and other buildings or institutions typical of Gentile areas. Because Jewish-Gentile relations in the land that the Jews considered their own were often uneasy, Jewish areas were usually governed separately from Gentile areas. The reign of Herod the Great was the exception to that rule, but even he treated the Jewish and the Gentile parts of his kingdom differently, fostering Greco-Roman culture in Gentile sectors but introducing only very minor aspects of it in Jewish areas.
In the 1st century Rome showed no interest in making the Jews in Palestine and other parts of the empire conform to common Greco-Roman culture. A series of decrees by Julius Caesar, Augustus, the Roman Senate, and various city councils permitted Jews to keep their own customs, even when they were antithetical to Greco-Roman culture. For example, in respect for Jewish observance of the Sabbath, Rome exempted Jews from conscription in Rome’s armies. Neither did Rome colonize Jewish Palestine. Augustus established colonies elsewhere (in southern France, Spain, North Africa, and Asia Minor), but prior to the First Jewish Revolt (66–74 CE) Rome established no colonies in Jewish Palestine. Few individual Gentiles from abroad would have been attracted to live in Jewish cities, where they would have been cut off from their customary worship and cultural activities. The Gentiles who lived in Tiberias and other Jewish cities were probably natives of nearby Gentile cities, and many were Syrians, who could probably speak both Aramaic and Greek.
Economic conditions
Most people in the ancient world produced food, clothing, or both and could afford few luxuries. Most Palestinian Jewish farmers and herdsmen, however, earned enough to support their families, pay their taxes, offer sacrifices during one or more annual festivals, and let their land lie fallow in the sabbatical years, when cultivation was prohibited. Galilee in particular was relatively prosperous, since the land and climate permitted abundant harvests and supported many sheep. Although it is doubtful that Galilee was as affluent in the 1st century as it was during the late Roman and Byzantine periods, archaeological remains from the 3rd, 4th, and 5th centuries nevertheless confirm the plausibility of 1st-century references to the region’s prosperity. There were, of course, landless people, but the Herodian dynasty was careful to organize large public works projects that employed thousands of men. Desperate poverty was present too but never reached a socially dangerous level. At the other end of the economic spectrum, few if any Palestinian Jews had the vast fortunes that successful merchants in port cities could accumulate. However, there were Jewish aristocrats with large estates and grand houses, and the merchants who served the Temple (supplying, for example, incense and fabric) could become very prosperous. The gap between rich and poor in Palestine was obvious and distressing to the poor, but, compared with that of the rest of the world, it was not especially wide.
The Jewish religion in the 1st century
Judaism, as the Jewish religion came to be known in the 1st century CE, was based on ancient Israelite religion, shorn of many of its Canaanite characteristics but with the addition of important features from Babylonia and Persia. The Jews differed from other people in the ancient world because they believed that there was only one God. Like other people, they worshipped their God with animal sacrifices offered at a temple, but, unlike others, they had only one temple, which was in Jerusalem. The sanctuary of the Jewish temple had two rooms, as did many of the other temples in the ancient world, but the second room of the Jewish temple was empty. There was no idol representing the God of Israel. The Jews also believed that they had been specially chosen by the one God of the universe to serve him and obey his laws. Although set apart from other people, they believed God called on them to be a “light to the Gentiles” and lead them to accept the God of Israel as the only God.
An important part of Jewish Scripture was the Torah, or Pentateuch, comprising five books (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) that were believed to have been given to Moses by God. For Jews and their spiritual descendants, those books contain God’s law, which covers many aspects of ordinary life: it requires that males be circumcised, regulates diet, mandates days of rest for humans and animals alike (Sabbaths and festival days), requires pilgrimage and sacrifice, stipulates recompense and atonement following transgression, and specifies impurities and required purification before entry to the Temple. Moreover, it provides both rules and principles for the treatment of other people: for example, calling for the use of honest weights and measures in trade and for “love” (that is, upright treatment) of both fellow Jews and foreigners (Leviticus 19). The laws governing worship (sacrifice, purification, admission to the Temple, and the like) were similar to the religious laws of other people in the ancient world. Judaism was different because in most other cultures divine law covered only such topics, but in Judaism it regulated not only worship but also daily life and made every aspect of life a matter of divine concern.
Since both faith and practice were based firmly on the five books of Moses modified slightly over time, they were shared by Jews all over the world, from Mesopotamia to Italy and beyond. The common features of Jewish faith and practice are reflected in the decrees from various parts of the ancient world that allowed Jews to preserve their own traditions, including monotheism, rest and assembly on the Sabbath, support of the Temple, and dietary laws. There were, naturally, variations on each main theme. In Jewish Palestine, for example, there were three small but important religious parties that differed from each other in several ways: the Pharisees (numbering about 6,000 at the time of Herod), Essenes (about 4,000), and Sadducees (“a few men,” according to Flavius Josephus, in The Antiquities of the Jews 18.17). A largely lay group that had the reputation of being the most-precise interpreters of the law, the Pharisees believed in the resurrection of the dead. They also relied on the nonbiblical “traditions of the fathers,” some of which made the law stricter while others relaxed it. The Essenes were a more-radical sect, with extremely strict rules. One branch of the group lived at Qumran on the shores of the Dead Sea and produced the Dead Sea Scrolls. At some point in their history the Essenes were probably a priestly sect (the Zadokite priests are major figures in some of the documents from Qumran); however, the composition of their membership at the time of Jesus is unclear. Many aristocratic priests, as well as some prominent laymen, were Sadducees. They rejected the Pharisaic “traditions of the fathers” and maintained some old-fashioned theological opinions. Most famously, they denied resurrection, which had recently entered Jewish thought from Persia and which was accepted by most Jews in the 1st century.
Most Jews based their faith and practice on the five books of Moses (slightly modified by the passage of time) and rejected the extreme positions of the three parties. The Pharisees were respected for their piety and learning, and they may have exercised substantial influence on belief and practice. The Essenes were a fringe group, and those who lived at Qumran had dropped out of mainstream Judaism. Their interpretation of the Bible led them to reject the priests and the Temple as they existed in Jerusalem, and they looked forward to the time when they could seize control of the Holy City. To the degree that any of these parties had power, however, it belonged to the Sadducees. More precisely, the aristocratic priests and a few prominent laymen had power and authority in Jerusalem; of the aristocrats who belonged to one of the parties, most were Sadducees. According to the Acts of the Apostles (5:17), those who were around the high priest Caiaphas were Sadducees, which recalls the evidence of the Jewish priestly aristocrat, historian, and Pharisee Josephus.
Although the vast majority of Jews did not belong to a party, the study of these parties reveals the substantial variety within the general framework of Judaism. Another indicator of this variety was the diversity of Jewish leaders. Among them were charismatic healers and miracle workers, such as Honi the Circle Drawer and Hanina ben Dosa; hermitlike sages, such as Bannus; eschatological prophets, such as John the Baptist; would-be messianic prophets, such as Theudas and the Egyptian; and apocalyptic visionaries, represented by the pseudepigraphal First Book of Enoch.
Most Jews had some form of future hope. In general, they expected God to intervene in history and to restore Israel to a state of peace, freedom, and prosperity. Not all Jews expected God to send a son of David as messiah to overthrow the Romans, though some did. The Qumran sect believed that there would be a great war against Rome, that the sect would emerge victorious, and that the main blows would be struck by the angel Michael and finally by God himself. Notably, a messiah plays no role in this war of liberation. Some Jews were ready at any moment to take up arms against Rome, thinking that if they started the fight, God would intervene on their side. Others were quietists, hoping for divine deliverance without having a more-specific vision of the future but entirely unwilling to fight. Whatever their specific expectations, very few Palestinian Jews were completely satisfied with the governments of Antipas, Pilate, and Caiaphas. As God’s chosen people, the Jews felt they should be free both of foreign domination and of ambitious worldly leaders.
In the final analysis, variety and commonality are equally important to the understanding of Palestinian Judaism in Jesus’ day. Jews agreed on many basic aspects of their religion and way of life, and they agreed that they did not want to surrender their covenant with God to accept the lure of pagan culture, but, when it came to details, they could disagree with one another violently. Since God cared about every aspect of life, competing groups and leaders often saw themselves as representing the side of God against his adversaries.
