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.

Wakati Petro alitoa jibu lake kwa swali la Kristo, “Wanafunzi wanasema Kristo ni nani?”, alitambua kwamba Yesu ndiye aliyetiwa mafuta, yaani Kristo, Masihi. Pia alisema kuwa yeye alikuwa Mwana wa Mungu.

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.

Yesu alipofika katika sehemu za Kaisarea Filipi, akawauliza wanafunzi wake, akisema, Watu husema kwamba mimi, Mwana wa Adamu, ni nani? Nao wakasema, Wengine husema wewe ni Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmoja wa manabii. Akawaambia, Lakini ninyi mnasema mimi ni nani? Simoni Petro akajibu akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akajibu akamwambia, Heri wewe, Simoni Bar-yona; kwa kuwa si mwili na damu iliyokufunulia hili, bali Baba yangu aliye mbinguni. Nami nakuambia pia, kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayataliweza kulishinda. Nami nitakupa funguo za Ufalme wa mbinguni; na chochote utakachokifunga duniani kitakuwa kimefungwa mbinguni; na chochote utakachokifungua duniani kitakuwa kimefunguliwa mbinguni. Mathayo 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.

Kupitia Petro, Roho Mtakatifu aliwasilisha ukweli wa msingi ili wale mia arobaini na nne elfu wauelewe. Alifanya hivyo huko Panium, ambapo palikuwa Kaisaria Filipi. Panium ndilo eneo takatifu zaidi la hekalu katika ibada ya joka, kwa maana Ugiriki inawakilisha ulimwengu, na ulimwengu katika siku za mwisho ni Umoja wa Mataifa; huo ndio mwakilishi wa kidunia wa joka. “Milango ya kuzimu” ni jina la hekalu la Pan, mungu-mbuzi wa Kigiriki. Hekalu hilo lilijengwa mbele ya pango lililokuwa na Chemchemi ya Panium. Chemchemi ya Panium ilipatia Mto Yordani maji, ulio ishara ya Kristo.

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.

Jina "Jordan" humaanisha "anayeshuka". Mto Yordani huanza mkondo wake katika eneo la milima la kaskazini mwa Israeli, ukichota chanzo chake kikuu kutoka chemchemi za Mlima Hermoni, kilele cha juu zaidi katika safu ya milima ya Hermoni, ambako kuna chemchemi iitwayo "milango ya kuzimu". Hermoni humaanisha "takatifu" na "Jordon" humaanisha "kushuka". Mto Yordani hutiririka kutoka maeneo ya juu ya Mlima Hermoni na hushuka kupitia Bonde la Ufa la Yordani, hatimaye kufikia Bahari ya Chumvi, ambayo ndiyo sehemu ya chini kabisa kwenye uso wa dunia.

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.”

Maji yanayolisha Mto Yordani, yanayotoka katika hekalu la Pan, na ambayo hatimaye hufika katika sehemu ya chini kabisa duniani, yanawakilisha kushuka kulikofanywa na Mwana wa Mungu alipoondoka kwenye mlima mtakatifu wa juu kabisa ili kushuka hadi “bahari iliyokufa” ya chini kabisa ya ulimwengu huu. Kushuka kwa Kristo kutoka mbinguni hadi kifo cha msalabani pia kunaonyesha kwamba alichukua juu yake mwili wa mwanadamu aliyeanguka, kwa kuwa safari yake kutoka mbinguni hadi msalabani ililishwa na maji yaliyotoka katika “malango ya kuzimu.”

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.

Bahari ya Mauti si tu sehemu iliyo chini kuliko zote duniani, bali pia ndiyo yenye chumvi nyingi zaidi duniani, ikiwa na chumvi mara tisa kuliko bahari za kawaida. Kifo cha Kristo msalabani, kama kinavyoonyeshwa kwa mfano na Bahari ya Mauti, ndiko alikothibitisha agano lake na wengi.

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.

Na kila toleo la sadaka yako ya unga utalitia chumvi; wala hutaruhusu chumvi ya agano la Mungu wako ikosekane katika sadaka yako ya unga; pamoja na sadaka zako zote utatoa chumvi. Walawi 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.

Kutoka vyanzo vya Mlima Hermoni, Mto Yordani hupitia Bahari ya Galilaya, inayojulikana pia kama Ziwa Tiberia na Ziwa Kinneret. Galilaya humaanisha “bawaba” au “nukta ya mgeuko.” Tiberius ni jina la mtawala wa Kirumi aliyemfuata Kaisari Augusto, na kwa sababu ya umbo la ziwa hilo, huitwa Kinneret, linalomaanisha “kinubi” au “zeze.” Nukta ya mgeuko kwa wanadamu ilikuwa wakati Tiberius Kaisari alipotawala na Yesu akasulubiwa, na kila kinubi mbinguni kikanyamaza. Ushuhuda wa kijiografia wa Mto Yordani kuhusiana na “milango ya kuzimu,” ambayo ni hekalu la mungu wa Kigiriki Pan, unazungumzia ushuhuda ambao Petro alioutangaza kwa uvuvio wa Roho Mtakatifu.

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.

Umwilisho wa Kristo ulikuwa muunganiko wa uungu na ubinadamu uliotokea wakati Mwana wa Mungu wa kimungu alipotwaa mwili wa kibinadamu, hivyo kuunganisha uungu na ubinadamu, kama inavyoonyeshwa na maji kutoka chemchemi ya Pan yanayoilisha Mto Yordani. Kilicholisha chemchemi ya Pan kilikuwa umande, mvua na theluji vilivyoanguka juu ya milima ya Hermoni, Hermoni ikiwakilisha mlima "mtakatifu", ambao ni Yerusalemu ya juu.

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.

Wimbo wa Kupandia. Wa Daudi. Tazama, jinsi ilivyo vema na kupendeza, ndugu wakaapo pamoja kwa umoja! Ni kama mafuta ya thamani juu ya kichwa, yaliyoteremka ndevuni, naam, ndevu za Haruni; yaliyoteremka mpaka pindo la mavazi yake; Kama umande wa Hermoni, na kama umande ushukao juu ya milima ya Sayuni; maana huko Bwana aliamuru baraka, naam, uzima hata milele. Zaburi 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.

“Mafuta ya thamani” yaliyoteremka kwenye ndevu za Haruni yalikuwa mafuta yaliyotumika wakati yeye na wanawe walipopakwa mafuta kuwa makuhani wa Mungu.

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.

Nawe utatwaa katika damu iliyo juu ya madhabahu, na katika mafuta ya upako, ukamnyunyizia juu ya Haruni, na juu ya mavazi yake, na juu ya wanawe, na juu ya mavazi ya wanawe pamoja naye; naye atakuwa mtakatifu, na mavazi yake, na wanawe, na mavazi ya wanawe pamoja naye. Kutoka 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.

Petro alitamka ungamo la wanafunzi wote, na kwa kufanya hivyo alitamka ungamo la elfu mia arobaini na nne, ambao watatiwa mafuta kuwa ukuhani ulioungana unaoinuliwa kama bendera. "Mafuta" yaliyomtia Haruni upako yalikuwa pia kama umande wa Mlima Hermoni na pia kama umande wa milima ya Sayuni. "Mafuta" na "umande" ni ujumbe unaowakilisha upako wa Roho Mtakatifu.

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.

Sikilizeni, enyi mbingu, nami nitasema; nawe, Ee dunia, sikia maneno ya kinywa changu. Mafundisho yangu yatadondoka kama mvua, usemi wangu utadondoka kama umande, kama manyunyu juu ya mmea mwororo, na kama mvua za rasharasha juu ya nyasi; kwa kuwa nitalitangaza jina la Bwana; mpeni Mungu wetu ukuu. Kumbukumbu la Torati 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.

"Umande" ni "fundisho" linaloanguka juu ya milima ya Sayuni, nalo ni "mafuta" ya upako yanayowaunganisha wale mia moja arobaini na nne elfu, ambao ni makuhani wa Mungu katika siku za mwisho. Fundisho hudondoka kama mvua, na hutokea kama umande kwa sababu "limetangazwa". "Limetangazwa" kwa kuwa mbingu na nchi zinapaswa kutega sikio na kusikia maneno ya kinywa Chake, kupitia ukuhani ulioungana, ukiwa ni ishara inayotangaza ujumbe wa Kilio cha Usiku wa Manane na Kilio Kikuu.

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.

Jinsi zilivyo nzuri juu ya milima miguu yake aletaye habari njema, atangazaye amani; aletaye habari njema ya mema, atangazaye wokovu; amwambiaye Sayuni, Mungu wako anamiliki! Walinzi wako watapaza sauti zao; kwa pamoja wataimba; kwa maana watatazamana macho kwa macho, wakati Bwana atakaporejea Sayuni. Vumeni kwa furaha, imbeni pamoja, enyi mahame ya Yerusalemu; kwa maana Bwana amewafariji watu wake, ameikomboa Yerusalemu. Bwana amefunua mkono wake mtakatifu machoni pa mataifa yote; na miisho yote ya nchi itaona wokovu wa Mungu wetu. Isaya 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.

Walinzi wa siku za mwisho, wanaowakilishwa na Petro, hutangaza wokovu na amani, nao watakuwa na umoja, kwa kuwa wataafikiana. Hili hutokea wakati “Bwana anarudisha tena Sayuni.” Neno la Kiebrania lililotafsiriwa kama “bring again” linamaanisha “kugeuza.” Bwana anapogeuza Sayuni, ina maana kwamba Sayuni ilikuwa katika ufungoni, kama inavyoakisiwa na kutawanywa, na hali hiyo hugeuzwa wakati ufungoni unapoisha.

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.

Maana Bwana asema hivi: kwamba baada ya miaka sabini kutimia huko Babeli nitawatembelea ninyi, na kutekeleza neno langu jema juu yenu, kwa kuwasababisha mrejee mahali hapa. Kwa maana najua mawazo ninayowawazia, asema Bwana, mawazo ya amani, wala si ya uovu, ili kuwapa mwisho wenye tumaini. Ndipo mtaniita, nanyi mtakuja na kuniomba, nami nitawasikiliza. Nanyi mtanitafuta na mtanipata, mtakaponitafuta kwa moyo wenu wote. Nami nitapatikana kwenu, asema Bwana; nami nitawarudisha kutoka utumwani, nami nitawakusanya kutoka mataifa yote, na kutoka mahali pote nilikowafukuza, asema Bwana; nami nitawarudisha tena mahali pale nilipowafanya mchukuliwe mateka. Yeremia 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.

Manabii wote wanazungumzia siku za mwisho, na katika siku za mwisho watu wake wako utumwani ambao utaondolewa, ili kutimiza ushuhuda wa unabii.

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.

Neno lililomjia Yeremia kutoka kwa Bwana, kusema, Hivi ndivyo asemavyo Bwana, Mungu wa Israeli, Andika maneno yote niliyokunena nawe katika kitabu. Kwa maana, tazama, siku zinakuja, asema Bwana, nitakaporejeza mateka wa watu wangu Israeli na Yuda, asema Bwana; nami nitawarudisha katika nchi niliyowapa baba zao, nao wataimiliki. Yeremia 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.

Baada ya siku tatu na nusu za kulala usingizi, kama vile Lazaro alivyolala siku nne, na Danieli aliomboleza siku ishirini na moja, Mikaeli anawafufua wale mashahidi wawili, ambao ni watu wake wa siku za mwisho, na anawaleta katika umoja na pia anawatia mafuta kupitia ujumbe unaochapishwa kote ulimwenguni. Ujumbe huo ndio “umande” wa Mlima Hermoni (mlima mtakatifu), unaolisha chemchemi ya Pan, ambayo kisha hutoa maji kwa Mto Yordani. Upako unaofanywa na ujumbe huo unawakilisha upako wa Yesu, ulioashiria wakati alipokuwa Kristo, ambao Petro alitambua.

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.

Petro alipotambua kwamba Kristo ni Mwana wa Mungu, alimwonyesha Kristo kuwa Mwana wa Mungu na pia Mwana wa Adamu, kama inavyoonyeshwa na maji ya “malango ya kuzimu” yanayoingia katika Mto Yordani. Ungamo la Petro lilizalishwa na uvuvio wa Roho Mtakatifu, na ilikuwa kweli hiyo, kwamba Yesu alikuwa Kristo, Aliyetiwa Mafuta, na kwamba Yeye alikuwa Mungu na pia mwanadamu, ambayo Yesu aliitambua kama kweli itakayokuwa kitovu cha vita dhidi ya watu wa Mungu wa siku za mwisho, ambao Kristo aliahidi kwamba wangeshinda, kwa maana “malango ya kuzimu” hayataishinda kweli hii.

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 that 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.

Ukweli ni kwamba tarehe 11 Septemba 2001, kama vile Yesu alivyotiwa mafuta katika ubatizo wake, kutiwa muhuri kwa elfu mia moja arobaini na nne kulianza, na kwamba katika historia hiyo kungekuwa na kukatishwa tamaa ambako kungewaua watu wake wa siku za mwisho, hadi atakapowafufua na kugeuza hali yao ya utekwa. Mchakato wa ufufuo unajumuisha kuwaunganisha watu wake kuwa jeshi kuu lenye nguvu ambalo huinuliwa kama bendera. Kazi ya kufufua, kutakasa, kuunganisha na kuinua, baada ya kifo mitaani, imeonyeshwa katika mistari ya kumi hadi kumi na tano ya sura ya kumi na moja ya Danieli, pamoja na vifungu vingine vya Biblia. Lakini katika mistari ya kumi na tatu hadi kumi na tano Kristo amewaleta tena wanafunzi wake katika Kaisaria Filipi, kwenye Panium, na ni huko ndipo muhuri wa Mungu unatiwa kwa umilele.

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”.

Ni pale tu tunapoelewa undani wa mambo haya ndipo tunaweza kutambua mifunuo ya ukweli iliyoko katika ushuhuda wa Kaisaria Filipi. Katika mstari wa kumi na nane wa sura ya kumi na sita ya Mathayo, jina la Simoni Bar-yona linabadilishwa kuwa Petro, jambo ambalo linaashiria elfu mia arobaini na nne kama ilivyotajwa awali katika makala ya hivi karibuni. Ufunuo wa kihisabati uliowekwa katika mstari huo unamtukuza Yesu kama Mhesabu wa Ajabu, kwa maana si tu kwamba Petro anaweza kufahamika kuwa anawakilisha elfu mia arobaini na nne, bali Mathayo 16:18 pia ni alama ya kihisabati ya "phi".

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.”

Kabla ya kushughulikia hisabati inayohusishwa na “phi,” inapaswa kutambuliwa kwamba “phi” ni sehemu ya neno “Philippi,” jina la pili kati ya majina mawili ya mji wa Panium. Aya ya kumi na nane inaonyesha kwamba Yesu alimsemesha Petro kwa Kiebrania, na hayo yakaandikwa kwa Kigiriki, kisha baadaye yakatafsiriwa kwa Kiingereza. Hatua hizo tatu zinaonyesha udhibiti wa Kristo juu ya Neno Lake. Neno hilo linapotazamwa kwa mfumo wa kihisabati wa kuzidisha nafasi zilizonambariwa, hubainisha kwamba jina “Peter” linalingana na elfu mia arobaini na nne, na hivyo kumsisitiza Yesu kama Mwenye Kuhesabu wa Ajabu. Katika aya hiyo hiyo, ambamo Yesu anatangaza kwamba atalijenga kanisa Lake, Mwenye Kuhesabu wa Ajabu alidhibiti mchakato wa utafsiri ili kuhakikisha kwamba ukweli unaowakilishwa katika aya ya kumi na nane ya sura ya kumi na sita ungewakilisha ishara ya kihisabati ya “phi.”

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.

Nami nakuambia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Mathayo 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.

Kanisa lake halijajengwa tu juu ya fundisho kwamba Yesu ndiye Kristo, na kwamba Yeye ni Mwana wa Mungu, bali pia juu ya ukweli kwamba Yeye ni Neno, na kwamba Neno liliumba na linadhibiti vitu vyote, vikiwemo hisabati, sarufi, na matendo ya wanadamu.

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.

Katika yeye nasi tumepata urithi, tukiisha kuchaguliwa tangu awali kulingana na kusudi lake, yeye atendaye mambo yote kwa kadiri ya shauri la mapenzi yake mwenyewe. Waefeso 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, mara nyingi huwakilishwa na herufi ya Kigiriki φ (phi), ni konstanti ya kihisabati takribani sawa na 1.618033988749895. Nambari hii inajulikana kama uwiano wa dhahabu au uwiano wa kimungu. Ni "nambari isiyo ya uwiano", ikimaanisha haiwezi kuonyeshwa kama sehemu rahisi, na uwakilishi wake wa desimali unaendelea bila kikomo bila kujirudia.

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.

Uwiano wa dhahabu una sifa nyingi za ajabu na hujitokeza katika mazingira mbalimbali ya hisabati, sanaa, usanifu majengo, asili, na nyanja nyingine. Hupatikana mara nyingi katika maumbo ya jiometri, kama vile mistatili, pentagoni, na dodekahedroni, ambapo uwiano wa upande mrefu zaidi hadi upande mfupi ni sawa na 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.

Katika sanaa na usanifu majengo, uwiano wa dhahabu huaminika kuunda uwiano wa kupendeza. Umetumiwa na wasanii na wausanifu majengo katika historia yote, kuanzia tamaduni za kale hadi kipindi cha Renaissance na hata baadaye, kubuni miundo, majengo, na kazi za sanaa. Katika hisabati, uwiano wa dhahabu hujitokeza katika milinganyo na misururu mbalimbali ya kihisabati, ikiwemo msururu wa Fibonacci, ambamo kila kipengele ni jumla ya vipengele viwili vilivyotangulia. Kadiri vipengele vya msururu wa Fibonacci vinavyoongezeka, uwiano wa vipengele vinavyofuatana unakaribia 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.

Katika aya 16:18, tunapata phi ya kihisabati (1.618...). Yesu, Mungu "afanyaye mambo yote sawasawa na shauri la mapenzi yake mwenyewe," akaamua kuweka sahihi yake ya kuwa Palmoni, Nambari ya Ajabu, au Mwenye Kuhesabu Siri, katika jiografia ya kinabii inayotambua uwanja wa vita wa kanisa lake dhidi ya malango ya kuzimu katika siku za mwisho. Katika uwanja huo wa vita wa kinabii, kupitia udhibiti wake wa nambari, aliwakilisha elfu mia moja arobaini na nne kupitia "Petro", ambaye jina lake lilibadilishwa kutoka "Simoni", asikiaye ujumbe wa njiwa, hadi "Petro", hivyo akiwawekea alama elfu mia moja arobaini na nne kuwa watu wake wa agano wa siku za mwisho.

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.

“Mwamba” aliouchagua kujenga kanisa lake juu yake, ni mwamba wa msingi, msingi na jiwe kuu la pembeni la “mara saba” ya Walawi ishirini na sita, kwa maana hakuna msingi wa kweli ambao si Kristo. Tangu ubatizo wa Kristo, wakati Simoni “alisikia” ujumbe wa njiwa, hadi msalaba wa Bahari ya Chumvi, kwa siku elfu moja mia mbili na sitini, mara mbili kila siku, kulikuwa na sadaka ya asubuhi na jioni, isipokuwa siku ya mwisho ya hizo siku elfu moja mia mbili na sitini, maana siku hiyo, sadaka ya jioni ilimponyoka kuhani, na msalabani Kristo alikufa kama sadaka ya elfu mbili mia tano na ishirini.

“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.

Yote ni hofu na mkanganyiko. Kuhani yu karibu kumchinja mnyama wa dhabihu; lakini kisu kinaanguka kutoka mkononi mwake uliolegea, na mwanakondoo anatoroka. Kielelezo kimekutana na halisi katika kifo cha Mwana wa Mungu. Dhabihu kuu imetolewa. Njia ya kuingia patakatifu pa patakatifu imefunguliwa wazi. Njia mpya iliyo hai imeandaliwa kwa wote. Binadamu wenye dhambi na wenye huzuni hawahitaji tena kusubiri kuja kwa Kuhani Mkuu. The Desire of Ages, 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.

“Mwamba” ambao Angejenga kanisa Lake juu yake ni jiwe la msingi ambalo waashi walilikataa, nambari yake ni “elfu mbili mia tano na ishirini.” Katika mstari mmoja mfupi Kristo anajidhihirisha kama Bwana wa mambo yote, na anapofanya hivyo, akiwa amesimama ananena katika Danieli sura ya kumi na moja, mistari ya kumi na tatu hadi kumi na tano.

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.

Nami nakuambia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Mathayo 16:18.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“‘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.

‘Mambo ya siri ni ya Bwana Mungu wetu; bali yale yaliyofunuliwa ni yetu sisi na watoto wetu milele.’ Kumbukumbu la Torati 29:29. Jinsi Mungu alivyotekeleza kazi ya uumbaji hajawahi kuwafunulia wanadamu; sayansi ya kibinadamu haiwezi kuchunguza siri za Aliye Juu. Nguvu yake ya uumbaji haieleweki kama vile uwepo wake.

“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.

Mungu ameruhusu mwanga mwingi kumiminwa juu ya dunia katika sayansi na sanaa; lakini watu wanaojiita wa kisayansi wanapozishughulikia mada hizi kwa mtazamo wa kibinadamu tu, hakika watafikia hitimisho potovu. Huenda si kosa kukisia zaidi ya yale ambayo Neno la Mungu limefunua, iwapo nadharia zetu hazipingani na ukweli uliomo katika Maandiko; lakini wale wanaoacha Neno la Mungu na kutaka kufafanua kazi zake za uumbaji kwa kanuni za kisayansi, wako wakielea bila ramani wala dira katika bahari isiyojulikana. Wenye akili kuu, wasipoongozwa na Neno la Mungu katika utafiti wao, huchanganyikiwa wanapojaribu kufuatilia uhusiano kati ya sayansi na ufunuo. Kwa kuwa Muumba na kazi zake viko mbali mno na uelewa wao kiasi kwamba hawawezi kuzieleza kwa sheria za asili, huiona historia ya Biblia kuwa si ya kuaminika. Wale wanaotia shaka uaminifu wa kumbukumbu za Agano la Kale na Agano Jipya, wataongozwa kuchukua hatua moja zaidi, na kutilia shaka uwepo wa Mungu; kisha, baada ya kupoteza nanga yao, huachwa wapigwe huku na huko juu ya miamba ya kutokuamini.

“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.

Watu hawa wamepoteza unyoofu wa imani. Lazima kuwe na imani thabiti katika mamlaka ya kimungu ya Neno Takatifu la Mungu. Biblia haipaswi kupimwa kwa mawazo ya kisayansi ya wanadamu. Maarifa ya kibinadamu si mwongozo wa kuaminika. Wasiamini wanaoisoma Biblia kwa nia ya kutafuta visingizio wanaweza, kwa uelewa usio kamili wa aidha sayansi au ufunuo, kudai kwamba wamegundua upingano kati yao; lakini yakieleweka kwa usahihi, vyote viwili viko katika uwiano kamili. Musa aliandika chini ya uongozi wa Roho wa Mungu, na nadharia sahihi ya jiolojia haitadai kamwe uvumbuzi ambao hauwezi kupatanishwa na kauli zake. Kweli yote, iwe katika asili au katika ufunuo, inaafikiana na yenyewe katika madhihirisho yake yote.

“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.

Katika neno la Mungu maswali mengi huibuliwa ambayo hata wanazuoni wenye uelewa wa kina zaidi hawawezi kamwe kuyajibu. Tunavutwa kuzingatia mada hizi ili kutuonyesha kuna mengi kiasi gani, hata miongoni mwa mambo ya kawaida ya maisha ya kila siku, kwamba akili zenye mipaka, pamoja na hekima yao yote wanayojivunia, haziwezi kamwe kuyaelewa kikamilifu.

“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!

Hata hivyo, wanasayansi hufikiri kwamba wanaweza kuelewa hekima ya Mungu, yale ambayo Amefanya au Anaweza kufanya. Wazo limeenea sana kwamba Anazuiliwa na sheria Zake mwenyewe. Watu ama wanakana au wanapuuza uwepo Wake, au hufikiri wanaweza kueleza kila kitu, hata utendaji wa Roho Wake juu ya moyo wa mwanadamu; nao hawaliheshimu tena jina Lake wala kuogopa nguvu Yake. Hawaamini katika mambo yasiyo ya asili, kwa kuwa hawaelewi sheria za Mungu wala uweza Wake usio na kikomo wa kutekeleza mapenzi Yake kupitia hizo. Kwa matumizi ya kawaida, neno 'sheria za asili' linajumuisha yale ambayo wanadamu wameweza kugundua kuhusu sheria zinazoongoza ulimwengu wa kimwili; lakini ni finyu kiasi gani maarifa yao, na ni mpana kiasi gani uwanja ambao Muumba anaweza kutenda katika uwiano na sheria Zake mwenyewe, ilhali ukabaki kabisa nje ya uelewa wa viumbe wenye mipaka!

“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.

Wengi hufundisha kwamba dutu ina nguvu ya uhai—kwamba sifa fulani hutolewa kwa dutu, kisha huachwa itende kwa kutumia nguvu yake ya kiasili iliyo ndani yake; na kwamba utendaji wa maumbile hufanywa kwa ulinganifu na sheria zisizobadilika, ambazo Mungu mwenyewe hawezi kuingilia kati. Hii ni sayansi potofu, na haiungwi mkono na neno la Mungu. Maumbile ni mtumishi wa Muumba wake. Mungu hafuti sheria zake wala hatendi kinyume nazo, bali daima huzitumia kama vyombo vyake. Maumbile yanashuhudia juu ya akili, uwepo, na nguvu tendaji vinavyofanya kazi ndani ya sheria zake na kupitia hizo. Ndani ya maumbile kuna kazi endelevu ya Baba na Mwana. Kristo asema, ‘Baba yangu anatenda kazi hata sasa, nami ninatenda kazi.’ Yohana 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.

Walawi, katika wimbo wao ulioandikwa na Nehemia, waliimba, "Wewe, naam Wewe, ndiwe Bwana peke Yako; Umezifanya mbingu, mbingu za mbingu, pamoja na jeshi lao lote, nchi, na vitu vyote vilivyomo ndani yake, ... na Wewe unavihifadhi vyote." Nehemia 9:6. Kuhusu ulimwengu huu, kazi ya Mungu ya uumbaji imekamilika. Kwa maana "kazi zilikamilika tangu kuwekwa misingi ya ulimwengu." Waebrania 4:3. Lakini nguvu Zake bado zinatumika katika kudumisha vitu vya uumbaji Wake. Si kwamba mpangilio uliowekwa katika mwendo unaendelea kutenda kwa nguvu yake ya ndani, ndiyo maana mpigo wa moyo hupiga na pumzi hufuata pumzi; bali kila pumzi, kila mpigo wa moyo, ni ushahidi wa uangalizi Wake unaopenya kote wa Yeye ambaye "ndani yake twaishi, tunakwenda, na tulivyo." Matendo 17:28. Si kwa sababu ya nguvu ya asili ndipo mwaka baada ya mwaka dunia hutoa mazao yake na kuendelea na mwendo wake kuizunguka jua. Mkono wa Mungu huongoza sayari na kuziweka katika nafasi yao katika mwendo wao uliopangwa katika kupita kwao mbinguni. Yeye "huzitoa jeshi lao kwa hesabu; huziita zote kwa majina kwa ukuu wa uweza Wake, kwa kuwa ni hodari kwa nguvu; hapana hata moja ipungukayo." Isaya 40:26. Ni kwa nguvu Zake kwamba mimea hustawi, majani huota na maua huchanua. Yeye "hufanya majani yakue milimani" (Zaburi 147:8), na kwa Yeye mabonde yastawi. "Wanyama wote wa mwituni ... hutafuta chakula chao kwa Mungu," na kila kiumbe hai, kuanzia mdudu mdogo kabisa hadi mwanadamu, hutegemea kila siku uangalizi Wake wa kimbingu. Kwa maneno mazuri ya mtunga-zaburi, "Hawa wote wakungojea Wewe.... Uwapayo wanakusanya; wafunuliapo mkono Wako, hushiba mema." Zaburi 104:20, 21, 27, 28. Neno Lake hudhibiti nguvu za asili; hufunika mbingu kwa mawingu na kuiandalia ardhi mvua. "Hutoa theluji kama sufu; hutawanya baridi-kali kama majivu." Zaburi 147:16. "Anapotoa sauti Yake, panakuwa na wingi wa maji mbinguni, naye hufanya mvuke kupaa kutoka miisho ya nchi; hutengeneza umeme pamoja na mvua, na kuutoa upepo katika ghala Zake." Yeremia 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.

“Mungu ndiye msingi wa kila kitu. Sayansi yote ya kweli iko katika mwafaka na kazi Zake; elimu yote ya kweli huongoza katika utii kwa utawala Wake. Sayansi hufunua maajabu mapya machoni petu; huruka juu sana, na huchunguza vilindi vipya; lakini haileti chochote kutoka katika utafiti wake kinachopingana na ufunuo wa Mungu. Ujinga unaweza kutafuta kuunga mkono mitazamo ya uongo kuhusu Mungu kwa kutegemea hoja za sayansi, lakini kitabu cha asili na neno lililoandikwa hutiliana mwanga. Hivyo tunaongozwa kumwabudu Muumba na kuwa na imani yenye ufahamu katika neno Lake.” Patriarchs and Prophets, 113-115.