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.
Bi Piyeer wéyee tontu ci laajub Kirist bi ci ña taalibe yi di wax ne moom mooy kan, mu wax ne Yeesu mooy Kiñaan gi, Kirist bi, Mesiya bi. Mu wax itam ne mooy Doomu Yàlla bi.
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.
Bi Yeesu agsee ci suuf Caesarea Philippi, mu laaj ay taalibeem ne leen: “Nit ñi, ku ñuy wax ne Man, Doom Aadama, maay kan?” Ñu tontu ko ne: “Ñenn ñi dañuy wax ne yaa di Yaxya Miy Sóob; ñeneen ñi ne Elias; ñeneen itam ne Jeremias, walla kenn ci yonent yi.” Mu ne leen: “Waaye yéen, ku ngeen wax ne maa ngi doon?” Simon Piyeer tontu ne ko: “Yaa di Almasi bi, Doom Yàlla ju dund ji.” Yeesu tontu ne ko: “Yaw, Simon Barjona, barkeel nga; ndaxte suux ak deret moo la waxul loolu, waaye sama Baay bi nekk ci asamaan moo ko la xamal. Te maa ngi la wax itam ne, yaw yaa di Piyeer, te ci doj wii laay tabax sama mbooloom gëmkat yi; te bunt Yuuf yi du ko raw. Te dinaa la jox caabi yu nguuru asamaan; te lu nga yeew ci suuf, dees na ko yeew ci asamaan; te lu nga yiwi ci suuf, dees na ko yiwi ci asamaan.” Macë 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.
Ci Xelum jëfandikoo ci biir Piyeer dëgg gu am solo ngir ñetti fukki junni ak ñenti junni ñaar-fukk yi xam ko. Def na loolu ca Panium, mooy Sezaare Filib. Panium mooy bérab bu gën a sell ci jaamu jinax ji, ndaxte Gres dafa teewal adina, te adina ci fan yu mujj yi mooy Mbootaayu Xeet yi, mi di teewlu suuf si bu jinax ji. “Bunt yi dëggal” mooy turu kër-yàlla Pan, yàlla-bëy-góor gu Gereg yi. Tabaxoon nañu kër-yàlla ga kanamu pax bu amoon bëtu ndox bu Panium. Bëtu ndox bu Panium boolewoon dexu Jurdan, mi di misaalal Kirist.
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.
Tur Jordan” mi tekki “ki wàcc,” te mu tàmbalee yoonam ci suufu tund yi nekk ci bëj-gànnaar Israayil, di jële ndoxam bu ëpp ci bëtu ndox yi nekk ci Tundu Hermon, moom mi di tundu bi gën a kawe ci seri tundu Hermon, fa bëtu ndox bi ñuy wax “bunti safara” nekk. Hermon tekki na “bu sell,” te “Jordan” tekki na “wàcc.” Dexu Jordan dafa daw jóge ci kaw gi ci Tundu Hermon, ba noppi wàcc jaare ci xuru ndoxu Jordan, te ci mujj mu àgga ci Géeju Dee, gi di bérab bi gën a suufe ci kow suufu àddina.
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.”
Ndox yi di dundal dexu Yurdan, yi sosoo ci kër-u-Yàlla Paan, te mujj a agsi ci bëj-gën-a suufe ci suuf, dafa mel ni wàcc gi Doomu Yàlla defoon bi Mu bàyyée tundu sell bu gën a kawe ngir wàccsi ci “géej gu dee” gu adina sii. Wàccug Kirist nag, dale ci asamaan ba ci dee gi ci bant, itam dafa firndeel ne Moo yeboon ci boppam yaramu nit ku daanu; ndax yoonam gi Mu jógé asamaan ba ci bant, ndox yi jóge ci “bunt yu safara” moo ko doon dundal.
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.
Déeg gu deewee mooy du rekk bérab bi gëna suuf ci suuf, waaye itam mooy ndox yi gëna xorom ci kaw suuf, ba mu juróom-ñent yoon gëna xorom géej gi. Dee Krist ci bant bi, ni ko Déeg gu deewee melal, foofa la dëggal kóllëreem ak ñu bare.
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.
Te sabar bu neexal jox ngir sa saraxu lekk, danga koy jaarale ak xorom; bu maŋko xoromu kóllëre sa Yàlla ñàkk ci sa saraxu lekk; ci sa bopp sarax yépp, danga ci war a joxe xorom. Léwítig 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.
Ci yoon wiir yu jóge ci tund Hermon, dexu Yurdan dafa jaar ci géeju Galile, bi ñuy wax itam Teberiyaas ak Kinneret. Galile tekki na “bunt bu wër” walla “bérab bu wone soppeeku.” Teberiyaas mooy turu buur bu Room ba toppoon Ogist Seesaar, te ndax melokaanu géej ga, ñuy ko wax Kinneret, maanaam “xalam” walla “leer.” Bérab bu soppeeku ci nit ñi mooy ba Tibeer Seesaar nguur, ba ñu daaj Yeesu ca bant ba, te bépp xalam ci asamaan noppi. Seede gu jéografi gu dexu Yurdan, ci njaxlafam ak “bunti safara,” maanaam kër-yàllab yàlla Gereg bu tudd Pan, dafay wax ci seede si Piyeer yégle woon ci xelalug Xelu Mu Sell mi.
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.
Jëmmal Kirist mooy booleb Yàlla ak nit ñi, bi Doomu Yàlla bu Sell bi sollee yaramu nit, ba noonu mu boole Yàlla ak nit ñi, ni ko ndox mi jóge ci bëtu ndox mu Pan di dunde dexu Jurdan tegtal. Li doon dunde bëtu ndoxu Pan mooy xal, taw ak sënn bu daan ci tundi Ermon, te Ermon di tegtalu tund bu “sell” bi, maanaam Yerusalem gu kawe gi.
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.
Woyu Yees bu Daawuda. Xoolal ni baax te neex ba bokk yi dëkkandoo ci benn xel! Mu mel ni diw bu jafe-jafe bi ñu wal ci bopp bi, mu tuuru ci gémmiñ gi, di gémmiñu Aaróon, te wàcc ba ci wetu yéreem; mel ni xonqu Ermoon, di xonq wi wàcc ci tundi Siyon; ndaxte foofa la Boroom bi santa barke bi, di dund gu dul jeex. Sabóor 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.
“Diw wu màgg wi” mi daanu ci ñaxam Aaróon mooy diw bi ñu jëfandikoo bi ñuy diwël moom ak doomam ngir ñu nekk saraxalekat yu Yàlla.
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.
Te nga jël deret gi nekk ci kaw sarxal ba, ak ci diwlinu ndawtal bi, te nga wiss ci Aaróon ak ci ay yéreem, ak ci doomam yu góor, ak ci yérey doomam yu góor yi ànd ak moom; noonu dees na ko sellal, moom ak ay yéreem, ak doomam yu góor, ak yérey doomam yu góor yi ànd ak moom. Exod 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.
Piyeer wax na ngëmug mboolem taalibé yi ñépp, te ci loolu mu waxee it ngëmug ñent fukki junni ak ñaar-fukk ak ñent-ñaar, ñi war a ñu leen di jël ci diis ngir ñu nekk njëg bu benn te yékkatiwul ni bannéra. “Diis” bi ñu diw Aaróon, moom it moo mel ni xonq wu Tundu Ermoon, te itam ni xonq wi tundi Siyoŋ yi. “Diis” bi ak “xonq” wi, ñooy ndawtal bi tegtal diiwal Xelmu Sell mi.
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.
Dégluleen, yéen asamaan, te dinaa wax; te yaw suuf, déglu waxi sama gémmiñ. Sama njàngale dina taw ni taw, sama wax dina tuur ni xelaw set, ni taw bu ndaw ci gàncax gu ndaw, te ni taw yu bari ci ñax mi; ndaxte dinaa yégle turu Boroom bi: santleen màggalu sunu Yàlla. Deuteronomy 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.
“Ndox” mooy “jëfandikoo njàngale” bi di wàcc ci tundi Siyon, te mooy itam “diwlinu” xëllal bi di booloo junni téeméer ak ñeent-fukk ak ñeent junni ñaar-fukk ñeent, ñoom ñoo di saraxalekat Yàlla ci fan yu mujj yi. Njàngale bi dafa di tóx ni taw, te di tuuru ni ndox, ndaxte dees na ko “yégle”. Dees na ko yégle ndaxte asamaan ak suuf war nañu dégg te jàpp ndëggu waxi gémmiñam, jaarale ko ci benn saraxalekat gu booloo, gi di rakk wu mag wi di yégle yennenta yi ci Yuuxu Diggante Guddi ak Yuuxu Réy bi.
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.
Naka nekk ci tundu yi ay tànki kiy yóbbu xibaaru baax bi di fésal jàmm, kiy yóbbu xibaaru baaxu yi, di fésal mucc, te di wax ci Siyon ne: Sa Yàlla mooy buur! Sa ay sàmmkat dinañu yékkati seen baat; benn baat lañuy woyandoo, ndaxte dinañu gis jàkkarloo bu wér, bu Boroom bi delloo Siyon. Bëgg-leen, woyandoo ci mbégte, yéen dex yu neen ci Yerusalem; ndaxte Boroom bi dëfandikoo na ay gaamam, mu jot Yerusalem. Boroom bi feeñal na lámmiñam ju sell ji ci kanamu xeeti yépp; te àddina seppe dina gis muccug sunu Yàlla. Esayi 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.
Wattukat fan yu mujj ma, ñi Peters di firi, di yégle mucc ak jàmm, te dinañu bokk benn xel, ndaxte dinañu gis ak gët yu méngoo. Loolu am na bu “Boroom bi delloo Siiyon.” Kàddu Ebrë bu ñu tekki ne “delloo” mooy tekki “dellu ginnaaw” walla “wërsëg.” Bu Boroom bi wërsëgee Siiyon, loolu dafay tekki ne Siiyon nekkoon na ci jaamug njaam, ni ko tasaaroo gi di firndeel, te loolu dellu ginnaaw bu jaamug njaam ga jeexee.
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.
Ndax Boroom bi nee na: Bu juróom-ñaar-fukk at yi mattee ca Babilon, dinaa leen seeti, te dinaa matal sama wax ju baax ci yéen, ci may delloo leen ci bérab bii. Ndaxte xam naa xalaat yi ma am ci yéen, la Boroom bi wax, xalaati jàmm la, waaye du xalaati musiba, ngir jox leen mujju gu am yaakaar. Noonu ngeen woo ma, te ngeen dem ñaan ma, te dinaa déglu leen. Ngeen seet ma, te dinaa ngeen gis ma, bu ngeen ma sàkku ak seen xol bépp. Te dinaa feeñu leen, la Boroom bi wax; dinaa delloo seen njàppute, te dinaa leen dajale jële ci xeeti xeet yépp, ak ci bérab yépp fa ma leen tàmbalee, la Boroom bi wax; te dinaa leen yóbbuwaat ci bérab ba ma leen jëleee ca njàppute. Yeremi 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.
Yépp yonent yi bépp dañuy wax ci fan yu mujj yi, te ci fan yu mujj yi ay nitam nekk nañu ci ngàppu bu war a dellu ginnaaw, ngir matale seede bu yónent yi.
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.
Kàddu gi Yeremi ci Boroom bi, naan: Nii la Aji Yàlla, Yàllay Israayil, waxe, naan: Bindal sa bopp ci téere bépp kàddu gi ma la wax. Ndaxte, xool-leen, fan yi di ñëw, wax na Boroom bi, ba ma delloo ngir sañse gi ñu jàppoon samay nit, Israayil ak Yuda, wax na Boroom bi; te dinaa leen delloo ci suuf si ma joxoon seen baay yu mag, te dinañu ko moom. Yeremi 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.
Gannaaw ñetti fan ak genn-wàll bu ñu nelawee, ni Lasaar doon nelaw ñenti fan, te Daniyel di jooyal ñaar-fukk ak benn fan, Mikel dekkal na ñaari seede yi, ñoom ñi di nitam yu mujj yi, te dajale leen ci benn, te itam di leen fal ak saafara ci bataaxal bu ñu siiwal ci àddina si yépp. Bataaxal boobu mooy “ndox-mbey” bu Tundu Hermon (tundu bu sell bi), buy dundal bëtu Pan, te gannaaw loolu moo di dundal dexu Yordaan. Fal ga ñu matal ci bataaxal boobu di tegtal falug Yeesu, bi màndargaale woon ba mu nekk Kirist, li Piyeer xamale woon.
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.
Bi Piyeer waxe ne Almasi mooy Doom Yàlla, dafa tegtal Almasi ni Doom Yàlla ak itam Doom nit, ni ko ndox yi nekk ci “bunt yu safara” yi di dunde dexu Yurdan di wone. Nangug Piyeer boobu, xelal gu Sell gi moo ko jur, te moomu dëgg la, ne Yeesu mooy Almasi bi, Ki Yàlla fal, te moom itam mooy Yàlla ak nit, la Yeesu santale ni mooy dëgg gi di xibaaru xeex bi ñuy xeex ak nit ñi Yàlla ci bés yu mujj yi, ñi Almasi digle ne dinañu am ndam, ndaxte “bunt yu safara” yi duñu man a not dëgg googu.
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.
Dëgg-dëgg mooy ne ci 11 Septàmburu 2001, ni Yeesu ñu ko solale woon ci ay waxtaanam ba ñu ko sóobu, noonu la tàmbalee tëj gi ci téeméer ak ñeent-fukk ak ñeent junni; te ci jàngoro ja am na woon benn njuumte bu war a rey ay nitam yu mujj yi, ba keroog Mu leen dekkalaat te delloo seeni ngàpp. Jëfandikoo gi ci dekkal gi dafay boole nitam yi ci benn mbooloo mu am doole, ñu yékkati ko muy ràññee. Liggéeyu dekkal, setal, boole, ak yékkati, gannaaw dee gi ci mbedd yi, ñu ko nataale ci aaya 10 ba 15 ci Daniel sarax 11, ak itam ci yeneen wàll yu Biibël bi. Waaye ci aaya 13 ba 15, Kirist dellusi naat ci benn yoon yóbbu taalibeem yi Keesare Filip, ca Panium; te foofa lañuy bëttale muccu Yàlla ba fàww.
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”.
Su nu nu xam bu baax xóotug dëgg yii lañu man a xam wax ju dëgg ji nekk ci seede Caesarea Philippi. Ci aaya fukk ak juróom-ñett ci saraxleen fukk ak juróom-benn ci Matye, turu Simon Barjonah soppi na ñu ko wax Piyeer, te loolu màndargaal na ñetti téeméer ak ñeent-fukk ak ñeenti junni, ni ñu ko waxoon ba noppi ci benn mbind mu bees. Peeñum matematig bi sampu ci aaya bi màggal na Yeesu ni Ki ñuy wax Wollekkat bu Yéeme, ndax du sax ne Piyeer manees na koo xam ne dafa tegu ci ñetti téeméer ak ñeent-fukk ak ñeenti junni rekk, waaye itam Mathew 16:18 mooy màndargay matematig bu “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.”
Bala nu nuy jàng ci xayma yi ñu boole ak “phi,” war nañu xam ne “phi” bokk na ci baat bi “Philippi,” mooy ñaareelu tur bi ci ñaari tur yi ñu jox dëkk ba Panium. Aaya fukki ak juróom ñett gi feeñal ne Yeesu waxoon na ak Piyeer ci Ebraayu, te bindees na ko ci Gereg, ba noppi ñu tekki ko ci Àngale. Ñetti jéego yooyu dañuy wone noonu Kirist jiitey Kàddugam. Bu ñu seetee baat bi ak sistemu xayma bi di atale diggu bérab yuñu lim, day wone ne turu Piyeer méngoo ak téeméeri ak ñeent-fukk ak ñeent junni, ba tax muy xooj ne Yeesu mooy Kilifag Woowal bi. Ci aaya boobu sax, fa Yeesu yéglee ne dina tabax Mbooloom, Kilifag Woowal bi moo yoroon yoonu tekki gi ngir dëgg gi aaya fukki ak juróom ñett bi nekk ci saar fukki ak juróom benn bi, man a tegtal mandaalu xayma bi di “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.
Te itam it ne yaw, ne yaw yaay Piyeer, te ci doj wii laay tabax sama Mbooloom gëm; te bunt yu safara duñu ci man a not. Macë 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.
Mbooloomam du saxu rekk ci njàngale ne Yeesu mooy Almasi bi, te mooy Doomu Yàlla, waaye itam ci dëgg bi ne mooy Kàddu gi, te Kàddu gi sàkk na te mooy yiite lépp, boole ci xayma, sarf-soppiku ak jëf yi nit ñi.
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.
Ci moom itam, ñu jotee cér gu ñu séddale, ndaxte ñu dogaloon nu lu jiitu ni ko bëggug ki di def lépp ci ni mu ko digle ci yëguteem. Éfés 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, mi ñuy tegtal boppam ak araf gu gereg φ (phi), mooy ab konstantu matematik buy tollu ci 1.618033988749895. Nimero bii, dees ko xam ni mooy saayam wurus bi walla proporasioŋ bu Yàlla. Mooy itam ab “nimero buy xelalul”, maanaam ne maneesu koo waxe ci ab desimal bu yomb, te itam bindiinu desimalam day dem ba fàww te du dellu ci benn ayin wu benn.
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.
Rapooru wurus bi am fitna yu yéeme te feeñ ci yenn xaalis yu bare ci matematig, ci xarala, ci tabaxkat, ci bindu nature, ak ci yeneen wàllu yi. Lu ëpp, dañu koy gis ci melokaan yu geometri, mel ni rektang, pentagoon, ak dodekaedr, fa nga xam ne rapooru wet gu gën a gudd ak wet gu gën a gàtt dafa yam 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.
Ci mbind mi ak sos, ñu gëm ne wër-guuru wurus gi day jur jëfandikook yu yomb ci xel te neex ci gis-gis. Ay artist ak ay architect jëfandikoo nañu ko ci jaar-jaaru jamono, dale ko ci xeeti réew yu yàgg ya ba ci jamonoy Renaissance ak li ko weesu, ngir sos tëraliin, kër-yu mag, ak ay mbindum art. Ci xam-xamu lim, wër-guuru wurus gi feeñ na ci ay njëlbu lim yu bare ak ci ay sàppe yu bare, boole ci séri Fibonacci, fa ku nekk ci ay baatam mooy jumtukaayu ñaari baat yi jiitu ko. Bu ay baat yi ci séri Fibonacci di yokku, wër-guurug ay baat yu toftalante yi di jege 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.
Ci sarax 16:18, nu gis xam phi bu matematik (1.618…). Yeesu, Yàlla ji “di doxal bépp mbir ci pexeem coobare boppam,” dogal na def firmaam ngir nekk Palmoni, maanaa Ki Yéemee bi ci lim, walla Ki Di Lim Kumpay yi, ci jeografi gu yonent bi buy xamale kërgu xeexu mbooloom gëmkatam ak bunti safara ci fan yu mujj yi. Ci boobu kërgu xeex bu yonent bi, jaarale ko ci nguuram ci kaw lim yi, moo tektalee junni téeméeri ñeent-fukk ak ñeent junni ñaar-fukk ak ñeent ak “Piyeer”, moom mi tuddon turam soppi nañu ko nekk “Simóŋ”, ki dégg xebaaru pitax bi, ba noppi nekk “Piyeer”; noonu mu màndargaal junni téeméeri ñeent-fukk ak ñeent junni ñaar-fukk ak ñeent ne ñooy nit ñi bokk ci kóllëreem ci fan yu mujj yi.
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.
“Xeer wi” bi Mu tànn ngir tabax ay mbooloom, moo di xeeru fondemaŋ bi, fondemaŋ bi ak xeeru wet gu mag gi ci “juróom-ñaari yoon yi” yu Leewi gu ñaar-fukk ak juróom-benn, ndaxte amul benn fondemaŋ bu dëgg bu dul Kirist. Li dale ci sóobu ndoxu Kirist, ba ker Seemoŋ “dégg” ndigalum picc mi, ba ca bant ba ca dëkku dee gu xorom mi, diirub junni ak ñaar téeméer ak juróom-benn-fukk fan, ñaari yoon bés bu nekk, amoon na sarax suba ak ngoon, lu dul ca mujj ga ca junni ak ñaar téeméer ak juróom-benn-fukk fan ya, ndaxte ca bés boobu saraxu ngoon gi rëcc na ci sarxalkat ba, te ca bant ba Kirist dee na mel ni sarax su ñaari junni ak juróom téeméer ak ñaar-fukk bi.
“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.
“Lépp a ngi nekk tiit ak jaaxle. Saraxalekat bi mu ngi ci bëgg a rey sarax si; waaye paaka bi daanu ci loxoom lu amul doole, te xar ma rëcc. Natt wi daje na ak li mu doon tegtal ci dee bu Doomu Yàlla. Sarax su mag si dees na ko joxe. Yoon wi jëm ca Kàllama ga gën a Sell ga ubbeeku na. Yoonu bees te dund dees na waajal ngir ñépp. Dootu nit ñi di bàkkaar, di metti, wara xaarati dikkug saraxalekat bu mag bi.” 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.
“Xeer wi” bi Mu di tabaxeem mbooloom jaam ci kawam mooy doj bu njëkk, bi tabaxkat yi bañ, te limam mooy “ñaari junni ak juróom-ñeent téeméeri ak ñaar-fukk.” Ci benn ay baat yu gàtt, Almasi di feeñ boppam ne mooy Boroom lépp, te bi Mu koy def, taxaw na di wax ci aaya yu fukk ak ñett ba fukk ak juróom ci Saraxu Daniel, saar fukk ak benn.
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.
Te maa ngi wax it ci yaw ne, yaw yaa di Piyeer, te ci doj wii laay tabax sama mbooloom ñi gëm; te bunt yi réer gu dee duñu ko man a daan. Mataayo 16:18.
We will continue this study in the next article.
Dina war a fésal gëstu bii ci beneen mbind mi ci topp.
“‘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.
“‘Yëf yu nëbbu ci kumpa yi, Yàlla sunu Boroom a ko moom; waaye li ñu feeñal, sunu moom ak sunuy doom ba fàww.’ Deuteronome 29:29. Naka la Yàlla sax-saxee liggéeyu mbind mi, mosul koo xamal nit ñi; xam-xamu nit manul seet ba gis kumpayu Kawe ji gën a Kàttan. Kàttanam gu bind ga day weesu xel, ni noonu itam nekkam day weesu xel.”
“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.
«Yàlla may na ba leer gu bari wàcc ci àddina si, ci xam-xam ak ci xarala itam; waaye bu nit ñiy wax ne ñoom ay xamkat jëfandikoo mbir yii ci gis-gisu nit rekk, kon dinañu agsi ci dogal yu jubul. Man naa ne du tooñ ngir nit xalaat lu weesu li Kàddug Yàlla révélée, su fekkee ne sunu xalaat yi duñu weddi dëgg yi nekk ci Mbind mi; waaye ñi bàyyi Kàddug Yàlla, te di seet a firndeel ay jëfam yu bind ci ay pexe yu xam-xam, ñu ngi tëb ci géej gu ñu xamul, te amuñu mbindmàkkaanu yoon walla jubbanti. Xel yu gën a màgg, bu leen Kàddug Yàlla jiitewul ci seen seet, dañuy réer ci seen jéem a xam njàppante gi nekk diggante xam-xam ak révélasiyoŋ. Ndaxte Boroom Bind bi ak ay jëfam ëpp nañu seen xam-xam ba tax mënuñu leen a leeral ci yoonu dund yu naturel, dañuy jàpp ne jaar-jaari téere Biibël duñu wóor. Ñi di sikk ci wóorug bind yi nekk ci Kóllëre gu Yàgg ga ak Kóllëre gu Bees ga, dinañu yóbbu leen ba ñu dem benn yoonat, di sikk sax ne Yàlla am na; te noonu, gannaaw bi ñu sànnee seen njaalbéen, des na leen rekk ñuy daanu-daanu ci doj yu weddi ngëm.»
“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.
“Nit ñi ñàkk nañu jàmmu ngëm gu jub. War na am gëm gu dëgër ci sañ-sañu Yàlla gu kawe ci Kàdduam gu Sell gi. Warul a natt Bibil bi ak xel yu nit ñi ci xam-xamu sayaas. Xam-xamu nit mooy gindikat gu kenn mënul wóolu bu baax. Ñi neexul ngëm te di jàng Bibil bi ngir di xuloo, man nañu, ndax xam-xam bu matul bu ñu am ci sayaas walla ci peeñug Yàlla, wax ne gis nañu ay juuyoo ci seen diggante; waaye bu ñu ko déggoo bu jub, ñoo ngi ci njàppandikoo gu mat sëkk. Muuse bind na ci njubalu Xelmu Yàlla, te benn teori bu jub ci jeoloji du mas a wax ne gis na ay mbir yu mënuma juboo ak waxam. Bépp dëgg, muy ci nature walla ci peeñug Yàlla, dafay dëppoo ak boppam ci bépp fànn wu mu feeñee.”
“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.
« Ci Kàddug Yàlla, am na lu bari ci laaj yi ñuy yékkati te xam-xamkat yi gën a xóot dootuñu mën a tontu ci ñoom mukk. Ñu ngi woo sunu xel ci mbir yooyu ngir won nu ni amee na lu bare, sax ci biir mbir yu suuf yi ñuy dajeel bés bu nekk, yu xel yu yamaleek séen diine xam-xam, ak lépp lu ñuy réy-réylu ci moom, dootuñu ko mën a xam ba noppi. »
“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!
“Waaye nit ñi bokk ci xam-xam dañuy foog ne man nañu xam bu baax xel mu sell mi Yàlla, moom la mu def walla la mu man a def. Xalaat bi dafa siiw lool ne moom dafa tëju ci ay yoonam boppam. Nit ñi dañuy weddi mbaa bañ a jàpp ne mu am, walla dañuy jéem a firndeel lépp, sax jëfandikoo Xelum ci xolub nit; te dootuñu ragal turam mbaa tiit dooleem. Duñu gëm lu weesu ndigalug àddina, ndaxte xamuñu yooni Yàlla walla dooleem gu dul jeex, ngir jëfandikoo yoon yooyu ngir amal coobareem. Ni ñuy faral di ko jëfandikoo, baat bi “yooni nature” dafay boole li nit ñi man a gis ci mbirum yoon yi yor àddina ji seen bopp ci wàllu lu jëme ci bind gi; waaye seen xam-xam dafa yem lool, te tool bi Bindkat bi man a liggéey ci dëppook ay yoonam boppam, te fekk mu baax nañu ko ci yeneen yoon yu weesu xelub mbind mu matul, yaatu na lool!”
“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.
“Ñu bari di jàngale ne mbir mi am na kàttan gu dund—ne ay meleef yu am solo dañu jox ko ci mbir mi, te gannaaw loolu ñu bàyyi ko mu dox ak kàttanam gu ci biir; te ne it jëfandikookat yi ci bindu mbind mi dañuy dox ci méngoo ak yoon yu sax, yu Yàlla boppam sax mënul ci dugg. Loolu sayaasu dul dëgg la, te kàddug Yàlla sax du ko dëgëral. Nature mooy surgaam Boroomam. Yàlla du faramfàcce ay yoonam walla di liggéey ju jublu ak ñoom, waaye moo ngi leen di jëfandikoo saa su nekk ni ay jumtukaayam. Nature di seedeel xel mu xam, teew wu nekk, ak doole ju jëf juuy liggéey ci biiram te jaar ci ay yoonam. Ci nature am na liggéey gu saxug Baay bi ak Doom ji. Kirist nee na: ‘Sama Baay dafa liggéey ba léegi, te man it maa ngi liggéey.’ John 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.
“Lewiit yi, ci seeni woy wi Neemiya bind, ñu woy nañu naan: ‘Yaw, yaw rekk yaay Boroom bi; yaw nga bind asamaan, asamaani asamaan yi, ak mboolem seen dal, suuf si ak lépp lu ci nekk, … te yaw nga leen di dundal ñoom ñépp.’ Neemiya 9:6. Ci mbirum àddina sii, jëfub Yàlla ci bind gi mat na. Ndaxte ‘jëf yi matoon nañu laata àddina sosu.’ Hébreux 4:3. Waaye dooleem mi ngi ba tey di dox ngir tax ay mbindam yi sax. Du ndax masin bi ñu yonnee benn yoon di dox ci dooleem boppam moo tax sidditu xol bi di rëcc, te ngen gi di toppanteek ngen; waaye bépp ngen, bépp rëccug xol, seede la ci kóllëre gu mbooleem fan yi jot ci moom, ki ci moom la nu dunde, di yëngu, te am sunu nekkin. Jëf ya 17:28. Du itam ndax doole ju nekk ci suuf si ci boppam moo tax at mu ne at mu ne suuf si di génne ay njariñam te di sax ci yoonu doxam wër jant bi. Loxob Yàlla moo di gindi planète yi te di leen sàmm ci seen berab, ci seen doxalin gu jaar yoon baax ci asamaan yi. Moom ‘moo leen di génne ci lim; mooy woo leen ñépp seen tur, ndax yaatu dooleem ak ndamam ci kàttan; benn ci ñoom du réer.’ Esaïe 40:26. Ci kàttanam la gàncax gi di sax, ba xob ya feeñ te tóor-tóor ya di blom. Moom ‘moo di saxal ñax mi ci tundi yi’ (Psaume 147:8), te ci moom la xur ya di jur meññent. ‘Mboolem rab yi ci àll bi … dañuy sàkku seen dund ci Yàlla,’ te bépp mbind mu dund, dale ko ci gën a tuuti jant bu ndaw ba ca nit ki, dafa sukkandiku bés bu nekk ci ayaaram gu yégle. Ni ko taalifkat bi waxe ci ay wax yu rafet, ‘Ñoom ñépp dañuy xaar ci yaw…. Li nga leen jox, dañuy ko dajale; boo ubbee sa loxo, dañuy fees ak yiw.’ Psaume 104:20, 21, 27, 28. Kàddug moom moo di yilif elementi yi; moo di muur asamaan yi ak niir te di waajal taw ngir suuf si. ‘Moo di jox xees ni wool; moo di tas pënd bu weex bi ni dóomara.’ Psaume 147:16. ‘Bu dee wax ak baatam, ndox mu bare di am ci asamaan yi, te moo di yékkal yax yi ci cér yi suuf si; moo di sàkk ay melax ak taw, te di génne ngelaw mi ci seen dencukaay.’ Jérémie 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.
“Yàlla mooy fondem lépp. Bépp xam-xam bu dëgg a ngi ànd ak ay jëfam; bépp njàng mu dëgg di jëme ci déggal nguuram. Xam-xam day ubbi ay kéemaan yu bees ci sunu gis-gis; day yéeg fu kawe lool, te seet xóot-xóot yu bees; waaye du indi dara ci ay gëstum yu wute ak kàddug Yàlla gu yéglees. Réy-réylu xamadi mbaa réccu xel mën na jéema dëgëral xalaat yu dul dëgg ci Yàlla jaarale ko ci xam-xam, waaye téereb nature ak kàddug Yàlla gu ñu bind di leeralante. Noonu ñu ngi nekk ñu jiite ci màggal Ki Bind lépp te am kuñu xam-xam ci kóllëre sunu am ci kàddoom.” Patriarchs and Prophets, 113–115.