When Peter set forth his answer to Christ’s question of who the disciples say that Christ is he identified that Jesus was the anointed one, the Christ, the Messiah. He also said He was the Son of God.
Lè Pyè te bay repons li a kesyon Kris la sou kiyès disip yo di Kris la ye, li te deklare ke Jezi se Sila ki wen an, Kris la, Mesi a. Li te di tou ke Li se Pitit Bondye a.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:13–19.
Lè Jezi te rive nan rejyon Sezare Filip, li mande disip li yo, li di: Kilès lèzòm di mwen menm, Pitit lòm nan, mwen ye? Yo reponn li: Genyen ki di se Jan Batis ou ye; lòt yo di se Eli; e lòt ankò di se Jeremi, oubyen youn nan pwofèt yo. Li di yo: Men nou menm, kilès nou di mwen ye? Simon Pyè reponn li, li di: Ou se Kris la, Pitit Bondye vivan an. Jezi reponn li, li di: Benediksyon sou ou, Simon, pitit Jonas; paske se pa chè ak san ki fè ou konnen sa, men se Papa mwen ki nan syèl la. E mwen menm tou, mwen di ou: ou se Pyè, e se sou wòch sa a mwen pral bati legliz mwen an; e pòtay lanfè yo p ap gen fòs sou li. M ap ba ou kle wayòm syèl la; e tou sa ou va mare sou tè a va mare nan syèl la; e tou sa ou va demare sou tè a va demare nan syèl la. Matye 16:13–19.
Through Peter the Holy Spirit presented the essential truth for the one hundred and forty-four thousand to understand. He did so at Panium, which was Caesarea Philippi. Panium is the most sacred temple site in the worship of the dragon, for Greece represents the world, and the world in the last days is the United Nations, who is the dragon’s earthly representative. The “gates of hell” is a name for the temple of Pan, the Greek goat-god. The temple was built in front of a cave that contained the Spring of Panium. The Spring of Panium fed the Jordan River, which is a symbol of Christ.
Se pa mwayen Pyè Sentespri a te prezante verite esansyèl la pou san karant-kat mil yo konprann. Li te fè sa nan Panyòm, ki se Sezare Filip. Panyòm se sit tanp ki pi sakre nan adorasyon dragon an, paske Lagrès reprezante mond lan, e mond lan nan dènye jou yo se Nasyonzini an, ki se reprezantan dragon an sou tè a. “Pòtay lanfè yo” se yon non pou tanp Pan an, dye kabrit grèk la. Tanp lan te bati devan yon twou wòch ki te gen Sous Panyòm nan. Sous Panyòm nan te alimante Rivyè Jouden an, ki se yon senbòl Kris la.
The name “Jordan” means “descender,” and it begins its course in the mountainous region of northern Israel, drawing its main source from the springs of Mount Hermon, the highest peak in the Hermon Range, where the spring called the “gates of hell” is located. Hermon means “sacred” and “Jordon” means “to descend.” The Jordan River flows from the highlands of Mount Hermon and descends through the Jordan Rift Valley, eventually reaching the Dead Sea, which is the lowest point on Earth’s surface.
Non « Jouden » an vle di « sa ki desann », epi li kòmanse kou li nan rejyon montay nò Izrayèl la, li pran prensipal sous li nan sous dlo Mòn Èmòn yo, pi wo somè nan chèn Èmòn nan, kote sous yo rele « pòtay lanfè yo » a sitiye. Èmòn vle di « sakre » epi « Jouden » vle di « desann ». Rivyè Jouden an koule soti nan tè wo Mòn Èmòn yo epi li desann atravè Vale Rift Jouden an, pou finalman rive nan Lanmè Mò a, ki se pwen ki pi ba sou sifas latè.
The waters that feed the Jordan River, that originate in the temple of Pan, and that ultimately arrive at the lowest point on earth represent the descent the Son of God made when He left the highest sacred mountain to descend to the lowest “dead sea” of this world. Christ’s descent from heaven to the death of the cross also represents that He took upon Himself the flesh of fallen man, for his journey from heaven to the cross was fed by the waters that originated in the “gates of hell.”
Dlo ki alimante larivyè Jouden an, ki pran sous yo nan tanp Pan an, epi ki finalman rive nan pwen ki pi ba sou latè a, reprezante desant Pitit Bondye a te fè lè Li te kite mòn sakre ki pi wo a pou Li desann rive nan “lanmè mò” ki pi ba nan mond sa a. Desant Kris la soti nan syèl la rive jouk lanmò sou kwa a reprezante tou lefèt ke Li te pran sou tèt Li chè moun tonbe a, paske vwayaj Li soti nan syèl la rive sou kwa a te alimante pa dlo ki te pran sous yo nan “pòtay lanfè” yo.
The Dead Sea is not only the lowest place on earth, but it is the saltiest waters on earth, nine times saltier than the ocean. Christ’s death on the cross as typified by the Dead Sea is where He confirmed His covenant with many.
Lanmò Kris la sou kwa a, jan Lanmè Mò a prefigire l, se pa sèlman kote ki pi ba sou tè a, men tou se dlo ki gen plis sèl sou tè a, nèf fwa plis sale pase oseyan an. Se la li te konfime alyans li avèk anpil moun.
And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt. Leviticus 2:3.
Epi tout ofrann manje ou yo, w’a mete sèl; epi ou p’ap kite sèl alyans Bondye ou la manke nan ofrann manje ou a; ak tout ofrann ou yo, w’a ofri sèl. Levitik 2:3.
On the way from the springs of Mount Hermon, the Jordan River passes through the sea of Galilee, which is also known as Lake Tiberius and Lake Kinneret. Galilee means a “hinge” or a “turning point.” Tiberius is the name of the Roman ruler who followed Augustus Caesar, and due to the shape of the lake, it is called Kinneret, which means “a harp” or “a lyre.” The turning point for mankind was when Tiberius Caesar ruled and Jesus was crucified, and every harp in heaven was silenced. The geographical testimony of the Jordan River in connection with the “gates of hell,” which is the temple of the Greek god Pan, speaks to the testimony which Peter proclaimed through the inspiration of the Holy Spirit.
Sou wout la depi sous Mòn Èmòn yo, Rivyè Jouden an pase nan lanmè Galile a, yo rele l tou Lak Tiberyad ak Lak Kinerèt. Galile vle di yon “gon” oswa yon “pwen vire.” Tibè se non chèf women ki te vini apre Ogis Sèza, epi akòz fòm lak la, yo rele l Kinerèt, ki vle di “yon gita” oswa “yon lira.” Pwen vire pou limanite a se lè Tibè Sèza t ap gouvène e Jezi te kloure sou kwa a, e tout gita nan syèl la te vin an silans. Temwayaj jewografik Rivyè Jouden an anrapò ak “pòt lanfè yo,” ki se tanp dye grèk Pan an, pale sou temwayaj Pyè te pwoklame pa enspirasyon Sentespri a.
The incarnation of Christ was the combination of Divinity and humanity that occurred when the Divine Son of God took upon Himself human flesh, thus combining Divinity with humanity, as represented by the waters from the spring of Pan feeding the Jordan River. What fed the spring of Pan was the dew, rain and snow that fell upon the mountains of Hermon, Hermon representing the “sacred” mountain, which is Jerusalem above.
Enkarnasyon Kris la se te konbinezon Divinite ak limanite ki te fèt lè Pitit Bondye a, ki diven, te pran sou Li menm chè imen, konsa Li te ini Divinite ak limanite, jan sa reprezante pa dlo ki soti nan sous Pan an k ap alimante larivyè Jouden an. Sa ki te alimante sous Pan an, se te lawouze, lapli ak nèj ki te tonbe sou mòn Emon yo, Emon reprezante mòn “sakre” a, ki se Jerizalèm anlè a.
A Song of Degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.
Yon Chante degre David la. Gade jan sa bon e jan sa agreyab pou frè yo rete ansanm nan inite! Sa tankou lwil presye ki sou tèt la, ki desann sou bab la, menm bab Arawon an; ki desann jouk sou rebò rad li yo; Tankou lawouze Emon an, e tankou lawouze ki desann sou mòn Siyon yo: paske se la Senyè a te bay lòd benediksyon an, menm lavi pou tout tan. Sòm 133:1–3.
The “precious ointment” that ran down Aaron’s beard was the oil that was used when he and his sons were anointed as God’s priests.
“Onksyon presye” ki te koule desann sou bab Arawon an se te lwil yo te itilize lè li menm ak pitit gason l yo te wen kòm prèt Bondye.
And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons’ garments with him. Exodus 29:21.
Epi w’a pran nan san ki sou lotèl la, ak nan lwil onksyon an, epi w’a voye l sou Arawon, sou rad li yo, sou pitit gason li yo, ak sou rad pitit gason li yo avèk li; konsa li va sanktifye, ansanm ak rad li yo, pitit gason li yo, ak rad pitit gason li yo avèk li. Egzòd 29:21.
Peter expressed the confession of all the disciples, and in so doing he expressed the confession of the one hundred and forty-four thousand, who are to be anointed as a unified priesthood that is lifted up as an ensign. The “oil” that anointed Aaron, was also as the dew of Mount Hermon and also the dew of the mountains of Zion. The “oil” and the “dew” are the message which represents the anointing of the Holy Spirit.
Pyè te eksprime konfesyon tout disip yo, epi lè li te fè sa, li te eksprime tou konfesyon san karannkat mil yo, ki gen pou yo resevwa onksyon kòm yon prètriz ini ki leve kòm yon drapo. “Lwil” ki te bay Arawon onksyon an, te menm jan ak lawouze mòn Èmòn, e tou lawouze mòn Siyon yo. “Lwil” la ak “lawouze” a se mesaj la ki reprezante onksyon Sentespri a.
Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. Deuteronomy 32:1–3.
Tande, o syèl yo, epi m ap pale; epi koute, o tè a, pawòl ki soti nan bouch mwen. Doktrin mwen an va tonbe tankou lapli, pawòl mwen va degoute tankou lawouze, tankou ti lapli sou zèb jèn yo, epi tankou gwo lapli sou zèb la; paske m ap pwoklame non Senyè a: rekonèt grandè Bondye nou an. Detewonòm 32:1–3.
The “dew” is the “doctrine” that falls on the mountains of Zion, and it is the “oil” of anointing that unifies the one hundred and forty-four thousand, who are God’s priests in the last days. The doctrine drops as rain, and distills as dew because it is “published”. It is published because heaven and earth are to give ear and hear the words of His mouth, through a unified priesthood that is the ensign who proclaim the messages of the Midnight Cry and Loud Cry.
“Lawouze” a se “doktrin” ki tonbe sou mòn Siyon yo, e li se “lwil” onksyon an ki ini san karannkat mil yo, ki se prèt Bondye yo nan dènye jou yo. Doktrin nan tonbe tankou lapli, epi li desann tankou lawouze, paske li “pibliye”. Li pibliye paske syèl la ak tè a dwe koute byen epi tande pawòl ki soti nan bouch Li, atravè yon prètriz ini ki se banyè a ki pwoklame mesaj Rèl Minwi a ak Gwo Rèl la.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Isaiah 52:7–10.
Ala bèl sou mòn yo pye moun ki pote bon nouvèl la, ki pibliye lapè; ki pote bon nouvèl sa ki bon, ki pibliye delivrans; ki di Siyon: Bondye ou a ap gouvènen! Moun k ap veye ou yo pral leve vwa yo; ansanm, avèk menm vwa a, yo pral chante: paske yo pral wè fasafas, lè Seyè a va retounen Siyon. Pete chante ak kè kontan, chante ansanm, nou menm dezolasyon Jerizalèm yo: paske Seyè a te konsole pèp li a, li te delivre Jerizalèm. Seyè a te mete bra sen li a toutouni devan je tout nasyon yo; e tout bout latè pral wè delivrans Bondye nou an. Ezayi 52:7–10.
The last-day watchmen, represented by Peter, publish salvation and peace, and they shall be unified, for they will see eye to eye. This happens when “the Lord brings again Zion.” The Hebrew word translated as “bring again” means to “reverse.” When the Lord reverses Zion, it means that Zion had been in captivity, as represented by the scattering, and it is reversed when the captivity ceases.
Dènye vijilan yo nan dènye jou yo, ke Pyè reprezante, ap pwoklame delivrans ak lapè, epi yo pral ini, paske yo pral wè fasafas. Sa rive lè “Senyè a fè Siyon tounen ankò.” Mo ebre yo tradui “fè tounen ankò” a vle di “ranvèse.” Lè Senyè a ranvèse Siyon, sa vle di Siyon te anba kaptivite, jan sa reprezante pa dispèsyon an, epi sa ranvèse lè kaptivite a sispann.
For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith the Lord: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive. Jeremiah 29:10–14.
Paske men sa Senyè a: Lè swasanndizan yo va fin pase lavil Babilòn, m ap vin wè nou, e m ap akonpli bon pawòl mwen te di sou nou an, lè m fè nou tounen nan kote sa a. Paske mwen konnen panse m ap panse sou nou yo, se sa Senyè a di, panse lapè, epi non pa malè, pou m ba nou yon fen nou t ap tann. Lè sa a, n a rele m, n a vini lapriyè mwen, e m ap koute nou. N a chèche m, e n a jwenn mwen, lè n a chèche m ak tout kè nou. M ap kite nou jwenn mwen, se sa Senyè a di; m ap fè kaptivite nou fini, m ap rasanble nou soti nan tout nasyon yo, ak nan tout kote mwen te gaye nou yo, se sa Senyè a di; e m ap fè nou tounen ankò nan kote mwen te fè yo mennen nou kòm prizonye a. Jeremi 29:10–14.
All the prophets are addressing the last days, and in the last days His people are in a captivity that is to be reversed, in order to fulfill the testimony of prophecy.
Tout pwofèt yo ap pale sou dènye jou yo, e nan dènye jou yo pèp Li a nan yon kaptivite ki dwe ranvèse, pou akonpli temwayaj pwofesi a.
The word that came to Jeremiah from the Lord, saying, Thus speaketh the Lord God of Israel, saying, Write thee all the words that I have spoken unto thee in a book. For, lo, the days come, saith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord: and I will cause them to return to the land that I gave to their fathers, and they shall possess it. Jeremiah 30:1–3.
Pawòl ki te vin jwenn Jeremi soti nan Senyè a, ki te di: Men sa Senyè a, Bondye Izrayèl la, di: Ekri pou ou nan yon liv tout pawòl mwen te pale avè ou yo. Paske, gade, jou yo ap vini, se Senyè a ki di sa, lè m ap fè kaptivite pèp mwen an, Izrayèl ak Jida, tounen ankò, se Senyè a ki di sa; m ap fè yo retounen nan peyi mwen te bay zansèt yo, e y ap pran li pou posesyon yo. Jeremi 30:1–3.
After three and a half days of sleeping, just as Lazarus slept for four days, and Daniel mourned for twenty-one days, Michael resurrects the two witnesses, who are His last-day people and brings them into unity and also anoints them through a message that is published around the world. That message is the “dew” of Mount Hermon (the sacred mountain), that feeds the spring of Pan, which thereafter feeds the Jordan River. The anointing that is accomplished by that message represents the anointing of Jesus, that marked when He became the Christ, which Peter identified.
Apre twa jou edmi dòmi, menm jan Laza te dòmi pandan kat jou, epi Danyèl te nan lapenn pandan venn e youn jou, Mikayèl resisite de temwen yo, ki se pèp Li a nan dènye jou yo, epi li mennen yo nan inite, epi tou li wenn yo atravè yon mesaj ki pibliye toupatou nan mond lan. Mesaj sa a se “lawouze” mòn Emon an (mòn sakre a), ki nouri sous Pan an, ki apre sa nouri larivyè Jouden an. Wenksyon ki akonpli pa mwayen mesaj sa a reprezante wenksyon Jezi a, ki te make moman kote Li te vin Kris la, sa Pyè te idantifye.
When Peter identified Christ as the Son of God, he represented Christ as both the Son of God and the Son of man, as represented by the waters of the “gates of hell” feeding the Jordan River. The confession of Peter was produced by the inspiration of the Holy Spirit, and it was that truth, that Jesus was the Christ, the Anointed One, and that He was both God and man which was identified by Jesus as the truth which would be the focus of the battle against God’s last-day people, who Christ promised would be victorious, for the “gates of hell,” will not prevail against this truth.
Lè Pyè te idantifye Kris kòm Pitit Bondye a, li te prezante Kris la kòm ni Pitit Bondye a ni Pitit lòm nan, jan dlo “pòtay lanfè” yo ki alimante larivyè Jouden an reprezante sa. Konfesyon Pyè a te soti anba enspirasyon Sentespri a, e se verite sa a, ke Jezi te Kris la, Moun Bondye chwazi pou mete apa a, e ke Li te ni Bondye ni moun, Jezi te idantifye kòm verite ki t ap vin sant batay la kont pèp Bondye a nan dènye jou yo, pèp Kris la te pwomèt t ap genyen viktwa, paske “pòtay lanfè” yo p ap gen pouvwa sou verite sa a.
The truth is that on September 11, 2001, just as Jesus was anointed at His baptism, the sealing of the one hundred and forty-four thousand began, and in that history there would be a disappointment which would slay His last-day people, until He resurrected them and reversed their captivity. The process of resurrection includes the unifying of His people into a mighty army that is lifted up as an ensign. The work of resurrecting, purifying, unifying and lifting up, after the death in the streets, is illustrated in verses ten through fifteen of Daniel chapter eleven, as well as other biblical passages. But in verses thirteen through fifteen Christ has once again brought His disciples to Caesarea Philippi, to Panium, and it is there that the seal of God is impressed for eternity.
Verite a se ke nan 11 septanm 2001, menm jan Jezi te wen nan batèm Li a, sele san karannkat mil yo te kòmanse, e nan istwa sa a t ap gen yon desepsyon ki t ap touye pèp Li a nan dènye jou yo, jiskaske Li te resisite yo epi Li te ranvèse kaptivite yo. Pwosesis rezirèksyon an gen ladan l inifikasyon pèp Li a an yon lame vanyan ki leve kòm yon banyè. Travay resisite, pirifye, ini ak leve yo, apre lanmò nan lari yo, montre nan vèsè dis rive kenz nan chapit onz Danyèl la, ansanm ak lòt pasaj biblik. Men, nan vèsè trèz rive kenz yo, Kris la mennen disip Li yo yon lòt fwa ankò Sezare Filipi, nan Panyòm, e se la sele Bondye a enprime pou letènite.
Only when we understand the profundity of these facts, can we recognize the revelations of truth located in the witness of Caesarea Philippi. In verse eighteen of chapter sixteen of Matthew, Simon Barjonah’s name is changed to Peter, which symbolizes the one hundred and forty-four thousand as previously noted in a recent article. The mathematical revelation established in the verse magnifies Jesus as the Wonderful Numberer, for not only can Peter be understood to represent one hundred and forty-four thousand, but Mathew 16:18 is also the mathematical symbol of “phi”.
Se sèlman lè nou konprann pwofondè reyalite sa yo, nou kapab rekonèt revelasyon verite ki chita nan temwayaj Sezare Filip la. Nan vèsè dizwit nan chapit sèz liv Matye a, non Simon Barjona chanje pou Pyè, sa ki senbolize san karantkat mil yo, jan sa te deja remake nan yon atik resan. Revelasyon matematik ki tabli nan vèsè a mayifye Jezi kòm Bèl Mèt ki Konte a, paske non sèlman yo ka konprann Pyè kòm reprezantan san karantkat mil, men Matye 16:18 se tou senbòl matematik “phi” a.
Before we address the mathematics associated with “phi,” it should be noted that “phi” is part of the word “Philippi,” the second of the two names of the town of Panium. Verse eighteen identifies that Jesus spoke to Peter in Hebrew, which was recorded in Greek, and later translated into English. Those three steps address Christ’s control over His Word. When the word is considered with the mathematical system of multiplying the numbered positions, it identifies that the name Peter equates to one hundred and forty-four thousand, thus emphasizing Jesus as the Wonderful Numberer. In the very same verse, where Jesus proclaims that He will build His church the Wonderful Numberer controlled the translation process to ensure that the truth represented in verse eighteen in chapter sixteen, would represent the mathematical symbol of “phi.”
Anvan nou pale sou matematik ki asosye ak “phi”, li enpòtan pou nou note ke “phi” se yon pati nan mo “Philippi”, dezyèm nan de non vil Panium nan. Vèsè dizwit la fè konnen Jezi te pale ak Pyè an ebre, sa ki te ekri an grèk, epi pita yo te tradui l an anglè. Twa etap sa yo montre kontwòl Kris la sou Pawòl Li. Lè yo konsidere mo a ansanm ak sistèm matematik ki miltipliye pozisyon nimewote yo, sa montre non Pyè egal a san karannkat mil, konsa sa mete anfaz sou Jezi kòm Mèveye Moun k ap Nimewote a. Nan menm vèsè sa a menm, kote Jezi deklare Li pral bati legliz Li a, Mèveye Moun k ap Nimewote a te kontwole pwosesis tradiksyon an pou asire ke verite ki reprezante nan vèsè dizwit nan chapit sèz la, ta reprezante senbòl matematik “phi” a.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Epi m di ou tou, Ou se Pyè, e se sou wòch sa a m ap bati legliz mwen an; epi pòtay lanfè yo p ap gen fòs sou li. Matye 16:18.
His church is not simply built upon the doctrine that Jesus is the Christ, and that He is the Son of God, but also the fact that He is the Word, and the Word created and controls all things, including mathematics, grammar and the works of men.
Legliz li a pa sèlman bati sou doktrin ki di Jezi se Kris la, e ke Li se Pitit Bondye a, men tou sou reyalite ke Li se Pawòl la, e ke Pawòl la te kreye epi li kontwole tout bagay, enkli matematik, gramè ak zèv lèzòm.
In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Ephesians 1:11.
Nan li menm tou, nou jwenn yon eritaj, paske nou te predestine dapre plan sila a ki fè tout bagay selon konsèy pwòp volonte li. Efezyen 1:11.
Phi, often represented by the Greek letter φ (phi), is a mathematical constant approximately equal to 1.618033988749895. This number is known as the golden ratio or the divine proportion. It is an “irrational number”, meaning it cannot be expressed as a simple fraction, and its decimal representation goes on infinitely without repeating.
Phi, ki souvan reprezante pa lèt grèk φ (phi), se yon konstan matematik ki apeprè egal ak 1.618033988749895. Nimewo sa a rele rapò an lò oswa pwopòsyon diven an. Li se yon “nimewo irasyonèl”, sa vle di li pa ka eksprime kòm yon fraksyon senp, epi reprezantasyon desimal li kontinye ale enfini san li pa janm repete.
The golden ratio has many remarkable properties and appears in various contexts in mathematics, art, architecture, nature, and other fields. It is often found in geometric shapes, such as rectangles, pentagons, and dodecahedrons, where the ratio of the longer side to the shorter side is equal to phi.
Rapò dò a genyen anpil pwopriyete remakab e li parèt nan divès kontèks nan matematik, atizay, achitekti, lanati, ak lòt domèn. Yo jwenn li souvan nan fòm jewometrik, tankou rektang, pentagòn, ak dodekaèd, kote rapò kote ki pi long lan ak kote ki pi kout la egal ak phi.
In art and architecture, the golden ratio is believed to create aesthetically pleasing proportions. It has been used by artists and architects throughout history, from ancient civilizations to the Renaissance and beyond, to design compositions, buildings, and artworks. In mathematics, the golden ratio appears in various mathematical equations and sequences, including the Fibonacci sequence, where each term is the sum of the two preceding terms. As the terms of the Fibonacci sequence increase, the ratio of consecutive terms approaches phi.
Nan domèn atizay ak achitekti, yo kwè rapò dò a kreye pwopòsyon ki bay anpil plezi pou je. Atis ak achitèk yo sèvi avè l pandan tout listwa, depi nan sivilizasyon ansyen yo rive nan Renesans la ak pi lwen toujou, pou yo konsevwa konpozisyon, bilding, ak zèv atistik. Nan matematik, rapò dò a parèt nan divès ekwasyon ak sekans matematik, tankou sekans Fibonacci a, kote chak tèm se sòm de tèm ki vini anvan li yo. Lè tèm yo nan sekans Fibonacci a ap ogmante, rapò ant tèm konsekitif yo ap pwoche sou phi.
In verse 16:18, we find the mathematical phi (1.618…). Jesus, the God “who worketh all things after the counsel of his own will,” determined to place His signature of being Palmoni, the Wonderful Number, or the Numberer of Secrets in the prophetic geography that identifies the battleground of His church against the gates of hell in the last days. At that prophetic battleground, through His control of numbers, He represented the one hundred and forty-four thousand with “Peter”, who had his name changed from “Simon” the one who hears the message of the dove, to “Peter”, thus marking the one hundred and forty-four thousand as His last days covenant people.
Nan vèsè 16:18, nou jwenn phi matematik la (1.618...). Jezi, Bondye “ki ap fè tout bagay dapre desizyon volonte pa li a,” te detèmine pou mete siyati li kòm Palmoni, Nimewo Mèveye a, oswa Sila ki Konte Sekrè yo, nan jewografi pwofetik ki idantifye chan batay legliz li a kont pòtay lanfè yo nan dènye jou yo. Sou chan batay pwofetik sa a, atravè kontwòl li sou nimewo yo, li te reprezante san karantkat mil yo pa “Pyè”, li menm yo te chanje non li soti nan “Simon”, sila ki tande mesaj pijon an, pou vin “Pyè”, konsa li te make san karantkat mil yo kòm pèp alyans li nan dènye jou yo.
The “rock” that He chose to build His church on, is the foundation rock, the foundation and chief cornerstone of the “seven times” of Leviticus twenty-six, for there is no true foundation that is not Christ. From the baptism of Christ, when Simon “heard” the message of the dove unto the cross of the Dead Sea, for twelve hundred and sixty days, twice each day, there was a morning and evening sacrifice, except on the final day of the twelve hundred and sixty days, for on that day, the evening sacrifice escaped from the priest, and on the cross Christ died as the twenty-five hundred and twentieth offering.
“Wòch” Li te chwazi pou bati legliz Li a se wòch fondasyon an, fondasyon an ak chèf kwen wòch “sèt fwa” Levitik vennsis la, paske pa gen okenn vrè fondasyon ki pa Kris la. Depi batèm Kris la, lè Simon te “tande” mesaj pijon an, jouk rive sou kwa Lanmè Mò a, pandan mil desan swasant jou, de fwa chak jou, te gen yon sakrifis maten ak aswè, eksepte nan dènye jou mil desan swasant jou yo; paske nan jou sa a, sakrifis aswè a te chape anba men prèt la, epi sou kwa a Kris te mouri kòm de mil senksan ventyèm ofrann lan.
“All is terror and confusion. The priest is about to slay the victim; but the knife drops from his nerveless hand, and the lamb escapes. Type has met antitype in the death of God’s Son. The great sacrifice has been made. The way into the holiest is laid open. A new and living way is prepared for all. No longer need sinful, sorrowing humanity await the coming of the high priest.” The Desire of Ages, 757.
“Tout n’est que terreur et confusion. Le prêtre est sur le point d’immoler la victime; mais le couteau tombe de sa main sans force, et l’agneau s’échappe. Le type a rencontré l’antitype dans la mort du Fils de Dieu. Le grand sacrifice a été offert. Le chemin vers le lieu très saint est ouvert. Une voie nouvelle et vivante est préparée pour tous. L’humanité pécheresse et affligée n’a plus désormais à attendre la venue du souverain sacrificateur.” Jésus-Christ, p. 757.
The “rock” He would build His church upon is the foundation stone that the builders rejected, its number is “twenty-five hundred and twenty.” In one short verse Christ presents Himself as the Master of all things, and when He does so He is standing and speaking in verses thirteen through fifteen of Daniel chapter eleven.
“wòch” Li t ap bati legliz Li sou li a se wòch fondasyon an ke bòs mason yo te rejte; nimewo li se “de mil senksan ven.” Nan yon sèl ti vèsè kout, Kris la prezante Tèt Li kòm Mèt tout bagay, epi lè Li fè sa, Li kanpe e Li pale nan vèsè trèz rive kenz nan chapit onz liv Danyèl la.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Epi m di w tou, Se ou se Pyè, e sou wòch sa a m ap bati legliz mwen an; e pòt lanfè yo p ap gen fòs sou li. Matye 16:18.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“‘The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever.’ Deuteronomy 29:29. Just how God accomplished the work of creation He has never revealed to men; human science cannot search out the secrets of the Most High. His creative power is as incomprehensible as His existence.
“‘Bagay sekrè yo se pou Senyè a, Bondye nou an; men bagay ki devwale yo se pou nou ak pou pitit nou yo pou tout tan.’ Detewonòm 29:29. Ki jan egzakteman Bondye te akonpli travay kreyasyon an, Li pa janm revele sa bay lèzòm; syans imen pa kapab fouye sekrè Sila ki anwo nan syèl la. Pouvwa kreyatè Li a enkonpreyansib menm jan ak egzistans Li.”
“God has permitted a flood of light to be poured upon the world in both science and art; but when professedly scientific men treat upon these subjects from a merely human point of view, they will assuredly come to wrong conclusions. It may be innocent to speculate beyond what God’s word has revealed, if our theories do not contradict facts found in the Scriptures; but those who leave the word of God, and seek to account for His created works upon scientific principles, are drifting without chart or compass upon an unknown ocean. The greatest minds, if not guided by the word of God in their research, become bewildered in their attempts to trace the relations of science and revelation. Because the Creator and His works are so far beyond their comprehension that they are unable to explain them by natural laws, they regard Bible history as unreliable. Those who doubt the reliability of the records of the Old and New Testaments, will be led to go a step further, and doubt the existence of God; and then, having lost their anchor, they are left to beat about upon the rocks of infidelity.
“Bondye pèmèt yon delij limyè vide sou mond lan ni nan syans ni nan atizay; men lè moun ki deklare tèt yo syantifik trete sijè sa yo sèlman selon yon pwendvi imen, yo pral sètènman rive nan move konklizyon. Li kapab san fot pou fè espekilasyon pi lwen pase sa Pawòl Bondye a revele, si teyori nou yo pa kontredi reyalite yo jwenn nan Ekriti yo; men moun ki kite Pawòl Bondye a, epi k ap chèche esplike zèv li te kreye yo dapre prensip syantifik, ap drive san kat ni konpa sou yon oseyan yo pa konnen. Pi gwo lespri yo, si yo pa gide pa Pawòl Bondye a nan rechèch yo, vin twouble nan efò yo pou trase relasyon ki genyen ant syans ak revelasyon. Paske Kreyatè a ak zèv li yo tèlman depase konpreyansyon yo, yo pa kapab esplike yo pa lwa natirèl, yo konsidere istwa Bib la kòm yon bagay ki pa fyab. Moun ki doute fyab dokiman Ansyen ak Nouvo Testaman yo, pral mennen pou ale yon pa pi lwen ankò, epi doute egzistans Bondye; epi lè sa a, apre yo fin pèdi lank yo, yo rete ap bat kò yo sou resif enfidelite yo.”
“These persons have lost the simplicity of faith. There should be a settled belief in the divine authority of God’s Holy Word. The Bible is not to be tested by men’s ideas of science. Human knowledge is an unreliable guide. Skeptics who read the Bible for the sake of caviling, may, through an imperfect comprehension of either science or revelation, claim to find contradictions between them; but rightly understood, they are in perfect harmony. Moses wrote under the guidance of the Spirit of God, and a correct theory of geology will never claim discoveries that cannot be reconciled with his statements. All truth, whether in nature or in revelation, is consistent with itself in all its manifestations.
“Moun sa yo pèdi senplisite lafwa a. Dwe genyen yon kwayans byen tabli nan otorite diven Pawòl Sen Bondye a. Se pa selon lide lèzòm sou syans yo pou yo jije Bib la. Konesans lèzòm se yon gid ki pa merite konfyans. Moun ki ensèten, ki li Bib la pou chèche diskite, ka, akoz yon konpreyansyon ki pa konplè ni sou syans ni sou revelasyon, pretann yo jwenn kontradiksyon ant yo; men, lè yo byen konprann yo, yo ann amoni pafè. Moyiz te ekri anba direksyon Lespri Bondye a, e yon teyori jeyoloji ki kòrèk p ap janm pretann fè dekouvèt ki pa ka dakò ak deklarasyon li yo. Tout verite, kit se nan lanati, kit se nan revelasyon, ann akò avèk tèt li nan tout manifestasyon li yo.”
“In the word of God many queries are raised that the most profound scholars can never answer. Attention is called to these subjects to show us how much there is, even among the common things of everyday life, that finite minds, with all their boasted wisdom, can never fully understand.
“Nan pawòl Bondye a, anpil kestyon poze ke menm pi gwo savan yo pa janm ka reponn. Atansyon an rele sou sijè sa yo pou montre nou konbyen bagay ki genyen, menm pami keksoz òdinè lavi chak jou, ke lespri limite yo, avèk tout sajès yo fè grandizè avè l la, pa janm ka konprann nèt ale.
“Yet men of science think that they can comprehend the wisdom of God, that which He has done or can do. The idea largely prevails that He is restricted by His own laws. Men either deny or ignore His existence, or think to explain everything, even the operation of His Spirit upon the human heart; and they no longer reverence His name or fear His power. They do not believe in the supernatural, not understanding God’s laws or His infinite power to work His will through them. As commonly used, the term ‘laws of nature’ comprises what men have been able to discover with regard to the laws that govern the physical world; but how limited is their knowledge, and how vast the field in which the Creator can work in harmony with His own laws and yet wholly beyond the comprehension of finite beings!
“Men, syantis yo panse yo kapab konprann sajès Bondye, sa Li fè oswa sa Li ka fè. Lide a gaye anpil ke Li limite pa pwòp lwa pa Li. Moun swa yo demanti oswa yo inyore egzistans Li, oswa yo panse yo ka eksplike tout bagay, menm fason Lespri Li aji sou kè imen an; epi yo pa gen ankò reverans pou non Li ni krent pou pouvwa Li. Yo pa kwè nan sa ki sipènatirèl, paske yo pa konprann lwa Bondye yo ni pouvwa enfini Li genyen pou akonpli volonte Li atravè yo. Jan yo konn sèvi avè l an jeneral, tèm ‘lwa lanati’ a gen ladan l sa moun rive dekouvri konsènan lwa ki dirije mond fizik la; men kijan konesans yo limite, epi kijan domèn nan laj kote Kreyatè a ka aji ann amoni ak pwòp lwa pa Li, pandan sa rete nèt ale depase konpreyansyon èt fini yo!”
“Many teach that matter possesses vital power—that certain properties are imparted to matter, and it is then left to act through its own inherent energy; and that the operations of nature are conducted in harmony with fixed laws, with which God Himself cannot interfere. This is false science, and is not sustained by the word of God. Nature is the servant of her Creator. God does not annul His laws or work contrary to them, but He is continually using them as His instruments. Nature testifies of an intelligence, a presence, an active energy, that works in and through her laws. There is in nature the continual working of the Father and the Son. Christ says, ‘My Father worketh hitherto, and I work.’ John 5:17.
“Anpil moun anseye ke matyè posede yon fòs vital—ke yo bay matyè sèten pwopriyete, epi apre sa yo kite l aji pa pwòp enèji nannan pa li; epi ke operasyon lanati yo fèt ann amoni ak lwa fiks, ak ki Bondye Li menm pa ka entèvni. Sa a se yon syans fo, e Pawòl Bondye a pa soutni li. Lanati se sèvant Kreyatè li. Bondye pa anile lwa pa Li yo ni Li pa aji an kontradiksyon ak yo, men Li ap sèvi ak yo san rete kòm enstriman pa Li yo. Lanati rann temwayaj konsènan yon entèlijans, yon prezans, yon enèji aktif, ki ap aji nan li e atravè lwa li yo. Nan lanati, gen travay Papa a ak Pitit la k ap kontinye san rete. Kris di: ‘Papa m ap travay jouk koulye a, e mwen menm tou, m ap travay.’ Jan 5:17.”
“The Levites, in their hymn recorded by Nehemiah, sang, ‘Thou, even Thou, art Lord alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things therein, … and Thou preservest them all.’ Nehemiah 9:6. As regards this world, God’s work of creation is completed. For ‘the works were finished from the foundation of the world.’ Hebrews 4:3. But His energy is still exerted in upholding the objects of His creation. It is not because the mechanism that has once been set in motion continues to act by its own inherent energy that the pulse beats and breath follows breath; but every breath, every pulsation of the heart, is an evidence of the all-pervading care of Him in whom ‘we live, and move, and have our being.’ Acts 17:28. It is not because of inherent power that year by year the earth produces her bounties and continues her motion around the sun. The hand of God guides the planets and keeps them in position in their orderly march through the heavens. He ‘bringeth out their host by number: He calleth them all by names by the greatness of His might, for that He is strong in power; not one faileth.’ Isaiah 40:26. It is through His power that vegetation flourishes, that the leaves appear and the flowers bloom. He ‘maketh grass to grow upon the mountains’ (Psalm 147:8), and by Him the valleys are made fruitful. ‘All the beasts of the forest … seek their meat from God,’ and every living creature, from the smallest insect up to man, is daily dependent upon His providential care. In the beautiful words of the psalmist, ‘These wait all upon Thee…. That Thou givest them they gather: Thou openest Thine hand, they are filled with good.’ Psalm 104:20, 21, 27, 28. His word controls the elements; He covers the heavens with clouds and prepares rain for the earth. ‘He giveth snow like wool: He scattereth the hoarfrost like ashes.’ Psalm 147:16. ‘When He uttereth His voice, there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the ends of the earth; He maketh lightnings with rain, and bringeth forth the wind out of His treasuries.’ Jeremiah 10:13.
“Lévites yo, nan kantik yo ki ekri nan Neemi an, te chante: ‘Se Ou menm, se Ou menm sèl, ki Seyè; se Ou ki fè syèl la, syèl syèl yo, avèk tout lame yo, tè a, ak tout sa ki ladan l’ … e se Ou ki prezève yo tout.’ Neemi 9:6. Konsènan monn sa a, travay kreyasyon Bondye a fini. Paske ‘zèv yo te fin fèt depi fondasyon monn nan.’ Ebre 4:3. Men, fòs li kontinye ap egzèse pou soutni tout sa li te kreye yo. Se pa paske mekanis ki te yon fwa mete an mouvman an kontinye aji pa pwòp enèji natirèl li, batman kè a ap bat epi souf ap swiv souf; men chak souf, chak batman kè, se yon prèv swen Sila a ki toupatou, li menm nan ki ‘nou viv, nou deplase, e nou gen egzistans nou.’ Travay 17:28. Se pa poutèt yon pouvwa ki ladan tè a pa li menm ki fè, ane apre ane, tè a bay abondans li yo epi kontinye mouvman li toutotou solèy la. Se men Bondye ki gide planèt yo epi ki kenbe yo nan plas yo nan mach òdone yo atravè syèl yo. Li ‘fè lame yo parèt dapre kantite yo; li rele yo tout pa non yo, akòz grandè puisans li, paske li fò nan pouvwa; pa gen youn ki manke.’ Ezayi 40:26. Se grasa pouvwa li vejetasyon an devlope, fèy yo parèt, epi flè yo fleri. Li ‘fè zèb pouse sou mòn yo’ (Sòm 147:8), e se pa li menm vale yo vin donnen. ‘Tout bèt nan forè yo … chèche manje yo nan men Bondye,’ epi chak kreyati vivan, depi pi piti ensèk la rive jouk sou moun, chak jou depann de swen pwovidans li. Nan bèl pawòl sòmis la: ‘Yo tout ap tann Ou…. Sa Ou ba yo, yo ranmase; Ou louvri men Ou, yo plen ak byen.’ Sòm 104:20, 21, 27, 28. Pawòl li kontwole eleman yo; li kouvri syèl yo ak nyaj epi li prepare lapli pou tè a. ‘Li bay nèj tankou lenn; li gaye jèl blan an tankou sann.’ Sòm 147:16. ‘Lè li fè vwa li tande, gen yon foul dlo nan syèl yo, li fè vapè yo monte soti nan pwent tè a; li fè zèklè ak lapli, epi li fè van an soti nan trezò li yo.’ Jeremi 10:13.”
“God is the foundation of everything. All true science is in harmony with His works; all true education leads to obedience to His government. Science opens new wonders to our view; she soars high, and explores new depths; but she brings nothing from her research that conflicts with divine revelation. Ignorance may seek to support false views of God by appeals to science, but the book of nature and the written word shed light upon each other. We are thus led to adore the Creator and to have an intelligent trust in His word.” Patriarchs and Prophets, 113–115.
“Bondye se fondasyon tout bagay. Tout vrè syans an amoni avèk zèv Li yo; tout vrè edikasyon mennen nan obeyisans anvè gouvènman Li. Syans ouvri devan je nou nouvo mèvèy; li monte byen wo, epi li fouye nouvo pwofondè; men li pa pote anyen soti nan rechèch li ki an konfli avèk revelasyon diven an. Inyorans ka chèche soutni fo opinyon sou Bondye lè li fè apèl ak syans, men liv lanati a ak Pawòl ekri a voye limyè youn sou lòt. Konsa, nou rive adore Kreyatè a epi nou gen yon konfyans entèlijan nan Pawòl Li.” Patriarchs and Prophets, 113–115.