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# The Book of Daniel - Number One-Hundred and Eighty-Five

Buk pa Daniel - Namba 185

Divinity Embodied: The Profound Confession of Peter and Its Implications

Kit pa Lubanga ma obedo ringo: Dwoko yie ma mabor loyo pa Petro kede gin ma ogolo iye

Author

Jeff Pippenger

Published

April 15, 2024

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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.

Ka Petero omiyo dwoko pa lapeny ma Kristo openyo pi ng’a ma jo malubo waco ni Kristo obedo, onyutu ni Yesu obedo ngat ma gimego ki mo, en Kristo, Mesiya. Petero bende owaco ni Yesu obedo Wod Lubanga.

> 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.

> Ka Yesu obino i tung me Kesarea Filipo, openyo latici pa en, waco ni, “Jo woko waco ni an, Wod dano, an aye ang’a?” Gi owaco ni, “Moko waco ni in aye Yohana Bapatisita; moko, Eliya; en mukene, Yeremiya, onyo acel ki lanen.” En owaco botgi ni, “Ento in, wun waco ni an aye ang’a?” Simoon Pita odwoko waco ni, “In aye Krisito, Wod Lubanga ma tye ngima.” Yesu odwoko mo waco bot en ni, “Juk maber in, Simoon Barjona; pien cing ki remo pe onyutu man bot in, ento Wora ma tye i polo. Kadong an bende awaco bot in ni, in aye Pita, kede i wi lacer man abinyubo kanisa pa an; kede dwar pa piny me tho pe bigamo i kom en. Kede abimiyi lagil me lwak pa polo; gin weng ma in ibigubo i piny, gibigubo i polo; kede gin weng ma in ibiyabo i piny, gibiyabo i polo.” Matayo 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.

Ki kom Petro, Roho Maleng oyaro lok ma pire tek pi 144,000 me niang. En otimo mano i Panium, ma obedo Kesarea Filipi. Panium obedo kabedo me ot lamo ma maleng tutwal i yore me lamo pa joka madwong; pien Giriki nyutu lobo, kede lobo i cawa me agiki en United Nations, ma en lami me piny pa joka madwong. Nying “Bur pa piny pek” en nying ma kimiyo ot lamo pa Pan, lubanga me meme pa Giriki. Ot lamoni kityeko cweyo i anyim diro ma oyube tyen me pii pa Panium. Tyen me pii pa Panium omiyo pii i Lawi Jordan, ma en cal pa Kirisito.

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.

Nying "Yordan" nyutu ni "ma woto piny," ci en cako yoo ne i kabedo ma opongo got i tung anyim me Israel, ci omako cung madwong ne ki i cunge pi me Got Hermon, wii got ma madit loyo i lacer me Hermon, i kany ma cunge pi ma ki lwo ni "Dyere me Pek" tye. "Hermon" nyutu ni "lamal," ki "Yordan" nyutu ni "woto piny." Pii me Yordan ocako ki i wi got me Hermon, ci owoto piny i Yordan Rift Valley, i agiki odonyo iye "Dead Sea," ma obedo kabedo ma piny loyo i wii piny.

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.”

Pi ma ceto i Kwar Yordan, ma ocake i Tempu pa Pan, kede ma pire keken rwate i kabedo ma en mabur loyo weng i lobo, gin nyutu wot piny ma Wod Lubanga odino, ka oweko got ma lar maloyo weng me dino piny i "dead sea" ma mabur loyo weng i piny man. Wot piny pa Kristo ki i polo nyaka i tho pa lacar bende nyutu ni ocego i kore ringre pa dano ma oboto woko; pien wotne ki i polo nyaka i lacar kikonyo gi pi ma ocake i "gates of hell".

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.

Dead Sea pe keken obedo kabedo ma piny loyo weng i lobo, ento bende pii pa en tye ki munyu madwong loyo weng i lobo; tye ki munyu maloyo pii me nyanja madit ki kare abongwen. Tho pa Kristo i lacar, i cal pa Dead Sea, en ka ma ocungo kica pa en ki jo mapol.

> 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.

> Rwatte weng me rwatte me ryo ni i cweyo munyu iye; pe i weko munyu me lagam pa Lubanga ni obed piny ki rwatte me ryo ni; ki rwatte weng ni, i miyo ki munyu. Leviticus 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.

I i yo ki kwer pi pa Got Hermon, Aora Yordan okadho iyie Nam me Galili, ma bene kwayo kwede nying Nam Tiberias onyo Nam Kinneret. “Galili” nyuto “hinge” onyo “kakare me yubu.” “Tiberias” en nying ruoth pa Loma ma oluwo anyim Augustus Caesar; pien kit me nam cal kamano, kwayo kwede nying “Kinneret,” minyuto “harp” onyo “lyre.” Kakare me yubu pa dano obedo ka Tiberias Caesar obedo ruoth ci Yesu gi lego iye i misalaba, ci harp weng i polo nodok otur. Adwogi me kabedo-piny pa Aora Yordan marwate kwede “bur pa pek,” ma en ot me cana pa lubanga me Greek ma nyinge Pan, nongo nyutu adwogi ma Petro owaco ki miyo cwiny pa Roho Maler.

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.

Bedo dano pa Kristo obedo kelo kacel me kit pa Lubanga ki kit pa dano; man otime ka Wod pa Lubanga ma tye ki kit pa Lubanga ocako kom pa dano pire kene. Ci oketo kit pa Lubanga ki kit pa dano kacel, calo pi ma aa ki i wang pi pa Pan ma kelo pi i Jorodani. Gin ma gikelone pi i wang pi pa Pan obedo umande, kot ki theluji ma obuto i got pa Hermon, Hermon nyutu got “maleng”, en Yerusalem ma i malo.

> 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.

> Wer me yengo malo pa Daudi. Nen, nining obedo maber ki maleng, ka owadgi bedo kacel i rwom! En calo mo me lonyo ma peya i wii, ma oburo piny i lawa, kata lawa pa Aaron, ma oburo piny i muko pa gwete ne; Calo lim me ceng pa Hermon, kede lim me ceng ma oburo piny i got me Siyon; pien kany Ladit ociko ogwedi, en aye ngima pi kare weng. Zabura 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.

Yie ma ber loyo ma obaro piny i reche pa Aron obedo yie mane kitiyo kwede ka kilubo en kacel ki nyithone me bedo lapirisiti pa Lubanga.

> 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.

> In bi kawo remo ma tye iyie madhaabahu, ki mafuta me lubo; iloro ne iyie Aaron, ki iyie lanyut pa en, ki iyie nyithin pa en, ki iyie lanyut pa nyithin pa en kede en; en obed maler, ki lanyut pa en, ki nyithin pa en, ki lanyut pa nyithin pa en kede en. Exodus 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 oyaro lok me yie pa jo apwonya weng, ka otimo kamano oyaro bende lok me yie pa jo 144,000, ma kibiro lubogi pi bedo lwak pa jodolo ma rwate ka acel, ma kiyimo calo tung cal. “Moo” ma gilubo Aron, bende obedo calo umande pa Got Hermon, ki umande pa got ma i Siyoni. “Moo” ki “umande” gin obedo lok ma keto cal pa lubo pa Roho Maleng.

> 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.

> Winjuru, polo, ci abi waco; ci winjuru, piny, weche me doga. Puonjona bi poto calo koth, lokna bi lwar calo abungu me ceng; calo koth matin i wi yath ma lutino, ci calo yubbe i wi pur. Pien abi yaro nying LADIT; miu dwong bot Lubanga wa. Detoronome 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.

“Dew” en “doctrine” ma obuto i got me Siyoni, ki en “oil” me yubu ma keto jo 144,000 dok gin acel, ma gin jo-dolo pa Lubanga i cawa me agiki. Pwonye obino calo koth, ki opuk calo “dew” pien en “published”. En “published” pien myero polo ki lobo mi winye ki winyo lok pa cogo pa En, ki kom kit jo-dolo ma rwate, ma en tutwal ma gamo ngec me “Midnight Cry” ki “Loud Cry”.

> 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.

> En ber tutwal i wii got tiende pa en ma kelo kwena maber, ma yaro kuc; ma kelo kwena me ber, ma yaro konyo; ma waco bot Siyon ni, “Lubanga pa in obedo Rwot!” Lati me gwoko pa in gibiro yaro dwon; ki dwon acel gibiro wero: pien gibineno wang ki wang, ka Rwot oter dok Siyon. Poto i ceke, wero keken, yin kabedo ma obalo me Yerusalem: pien Rwot ogonyo jo pa en, okonyo Yerusalem. Rwot oyabo lwet maleng pa en i wang jo me lobo weng; ka agiki pa piny weng gibineno konyo pa Lubanga wa. Aisaia 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.

Jogi ma tye kelingo i kare agiki, ma ki nyutu gi ki Peter, gigabo lok me Waraga ki Kuc; kendo gibedo acel, pien gubedo neno wang ki wang. Man otime ka “Rwot odwoko Zion dok cen.” Nyig lok me Ebiru ma kiloko ne calo “bring again” nyutu “reverse.” Ka Rwot odwoko Zion, dong nyutu ni Zion obedo i kom cweyo, calo ma lwak otyeko nyutu; kendo odwoke ka cweyo otum woko.

> 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.

> Man aye Rwot waco ni: Ka mwaka 70 dong otyeko i Babilon, abi bino botu, ci abi tyeko lok maber ma apaco botu, ka amed ni wudwogo i kabedo man. Pien an angeyo paro ma aparo botu, Rwot waco ni, paro me kuc, pe me tim marac, me miyi agiki ma wutamo. Gubikwayo An, ci gubiwot gimalo bot An, ci abi winyo wunu. Ci gubiyenyo An, ci gubinyutu An, kun gubiyenyo An ki cwinyu weng. Ci abi weko wunyutu An, Rwot waco ni; ci abi dwogo wulwak, ci abi amu wunu ki i piny weng, ki i kabedo weng ma an ocwalo wunu iye, Rwot waco ni; ci abi dwogo wunu i kabedo ma an okwanyo wunu wutwal ki lwak. 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.

Weng lanabi tye ka waco ikom cawa pa agiki, ci i cawa pa agiki jo pa En tye i bolo ma bi dwoko cen, pi tyeko lamal pa poropheti.

> 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.

> Lok ma oaa ki bot Lubanga obino bot Jeremia, waco ni, “Eyo, Lubanga, Rwot pa Isirayeli, owaco ni: Coyo i buk lok weng ma awaco bot in. Pien, nen, kare bi bino,” Lubanga owaco ni, “ma abi dwogo joma kikwanyo gi pa jo me an, Isirayeli ki Yuda; kede abi miyo gubed dwogo i piny ma amiyo bot kwaro-gi, gubed mako ne.” Jeremia 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.

Ka otyeko ceng 3½ me nino—macalo ka Lazarus onino pi ceng 4, ki Daniel oguro pi ceng 21—Mikael odwoko kwo bot jo adwogi aryo, ma gin jo pa En me kare me agiki, kelo gi i rwom acel, kede bene lubo gi ki lok ma kicwalo i piny weng. Lok meno en “dew” pa Got Hermon (got lamal), ma omiyo pi i wang pi pa Pan, ma pinyeno omiyo pi i Kiir Yordan. Lubo ma otimore ki lok meno tito lubo me Yesu, ma oyaro kare ma obedo Kristo, ma Peter onyutu.

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.

Ka Pita onongo onyutu Kristo ni En Wod Lubanga, oyubo En calo Wod Lubanga kacel ki Wod dano, malube ki pi pa "gates of hell" ma gicwoko pi i Lapii Jodan. Lok me yie pa Pita onongo obot ki cwanyo cwiny pa Laloc Maleng, ki en obedo ada ni Yesu en Kristo, En Ma Kimwogo, kede ni En obedo Lubanga kacel ki dano, ada ma Yesu onyutu ni obibedo wi lweny ma kigamo i bot jo pa Lubanga me kare me agiki, ma Kristo omiyo gi kica ni gibiloyo, pien "gates of hell" pe bibiloyo bot ada man.

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.

Adier ni i September 11, 2001, calo ka Yesu kityeko miye mal i yik ne me pii, kacako keto lanyut pa 144,000, ki i kit ma en bino, bene binedo gud pa cwiny madwong ma binedo oloro jo pa ceng me agiki, nyaka obedo ocako kwo gi ka odwogo bao gi. Kit me cako kwo tye ki doko jo ne acel, kelo gi i lwak maleng ma kigolo malo calo bendera. Tic me cako kwo, yeyo, doko acel ki golo malo, piny ka tho otime i yoo, ki nyutu maber i Daniel 11:10-15, kacel ki pot buk mukene pa Bibul. Ento i ceken 13-15, Kristo dok kelo lakwedo ne i Caesarea Filipi, i Panium, kede i kono aye lanyut pa Lubanga kiketo ne pi kare ma pe dong giko.

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”.

Keken ka wa nongo ngeyo pinyruok me gin eni, wa twero nongo ngeyo nyutu me adiera ma tye i lagam me Kesarea Filipi. I Matiu 16:18, nying Simon Barjona ki loko odoko Petro, ma ranyisi 144,000, calo ma kityeko po woko i coc ma cokki anyim. Nyutu me hisabu ma kitero i lok man yubu Yesu calo Ja-hisabu ma ber ahinya; pien pe keken twero ngeyo ni Petro ranyisi 144,000, ento Matiu 16:18 bende obedo ranyisi me hisabu mar ‘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.”

Mapwod pe wa cwalo lok i yore me pimo ma ocake ki "phi", myero kicoyo ni "phi" obedo but i lok "Philippi", ma obedo nying mar yo i nying aryo pa kabedo Panium. Rek apar aboro mi ngec ni Yesu owuo bot Peter i Leb Hebru, ma ki coyo iye i Leb Gireki, ci lacen ki yiko iye i Leb Engilisi. Yore adek magi tito twero pa Kristo i Lokne. Ka kiwero lok kwede kit me pimo me yiko kabedo ma ki cano ki namba, kitito ni nying "Peter" romo ki 144,000, ci otyeko nyutu kwede ni Yesu obedo Ngat ma pimo ma lamal. I rek keken meno, kama Yesu nyutu piny ni Obi yabo kanisa ne, Ngat ma pimo ma lamal olaro kit me yiko lok me miyo ni adwogi ma kinyutu i rek apar aboro i kit apar abicel obed alama me yore me pimo pa "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.

> An bene awaco in ni, in itye Petero, ki i wi lwak man abi yubu dul na; ki bur me piny me tho pe bi twero loyo kwede. Matayo 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.

Kereke pa En pe keken ocung i pwony ni Yesu en aye Kristo, kacel ki ni En aye Wod Lubanga; ento bene adwogi ni En aye Lok, ki Lok ocweyo gin weng, ki tye ki twero me loyo gin weng, kacel ki matematika, grama, ki tic pa dano.

> 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.

> I iye bene, wan okawo apoka, kiciko wa con con ki tami pa en, ma timo gin weng kaka laloc me dwaro pa iye keken. Efezo 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, ma jwijwi kicoyo kwede cal me Girik φ (phi), obedo gin me Matematik ma pe loke, ma rwate macokcok ki 1.618033988749895. Namba man giyaro ne “golden ratio” onyo “divine proportion”. En “namba ma pe rasyonal”, tito ni pe twero mii calo “fraction” ma yot, ki kacoyo ne i desimol dong tye cweyo anyim pe tye ki agiki, ki pe dwogo poro.

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.

Raciyo me dhahabu tye ki kit mapol ma pire tek, kede bene nonge i yore mapatpat i matematika, at, arikitektua, kit pa lobo, ki i yore mamoko. En nonge mapol i gin me jiometri calo rektangul, pentagon, ki dodekaedron, ka raciyo me tung madit bot tung matidi rom ki 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.

I art ki architecture, ratio ma golden gineno ni tye me yubo pimo ma neno ber. Latic pa art ki latic pa architecture gityeko tiyo kwede i kare weng me yubo kiter, ot, ki tic me cwer, cako ki lwak ma macon ki i Renaissance ki i anyim. I Matimatiki, ratio ma golden tye i ekweshon me matimatiki ki i sikwens mapol, kacel ki sikwens me Fibonacci, ma iye term acel acel obedo rwom me medo pa term aryo ma tye i con. Ka term me sikwens me Fibonacci tye ka medo, ratio pa term ma lubo-lubo dong obedo ka coko-coko bot 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.

I verse 16:18, wanongo phi me matematiki (1.618...). Yesu, Lubanga “ma timo gin weng malube ki tam pa kene,” omoko atir me keto alama pa bedo Palmoni, “the Wonderful Number,” onyo “the Numberer of Secrets,” i geografia me porofeti ma nyutu kac me lweny pa Kanisa pa Kene ki bot wute me hell i kare me agiki. I kac me lweny me porofeti eni, ki twero me loyo namba pa Kene, onyuto 144,000 ki “Peter”, ma nying pa kene ki loko ki aa ki “Simon”—ngat ma winyo lok pa adwari—ki i “Peter”, kede man oketo alama pi 144,000 calo jo me kica pa kare me agiki pa Kene.

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.

Kidi ma en oyero me yub Kanisa mere iye, obedo kidi me idwe, idwe kede kidi me tung me gang ma madit, pa 'kare abicel acel' me Levitiko 26, pien pe tye idwe ma ada ma pe obedo Kirisito. Cakwe ki baptiiso pa Kirisito, ka Simon 'o winyo' lok pa lele nyo i Musalaba me Nam ma Otho, pi ceng 1,260, kare aryo i ceng acel, tye rwate i otyen kede i otum, eko i ceng me agiki me ceng 1,260, pien i ceng en rwate i otum o cobo ki i cing pa lati, ki i Musalaba Kirisito otho macalo rwate me nininge 2,520.

> “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.

> Gin weng obedo kwac kede kobo. Jadolo obedo ka bino oneko lam; ento rucu oboto ki lwete ma pe ki dwong’ woko, ci lam owoto woko. Taipu ocakore ki anti-taipu i tho pa Wot pa Jwok. Sadaka madit otime woko. Yoo me donyo i kabedo ma maleng maloyo-loyo oyabe. Yoo manyen kede ma tye ki kwo kiketo piny pi jo weng. Pe dok myero jo piny ma obedo ki bal kede ma tye i peko kuro bino pa Jadolo Madit. 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.

“Kidi” ma en bi geroo kanisa pa en i wiye, obedo kidi me piny ma jagero okwero; namba pa en en “2520”. I vesi acel ma macokcok, Kiristo oyaro pire keni calo Rwot pa gin weng, ka otimo kamano en tye ka ocung ki waco i vesi 13 dok 15 i buk me Danyel chapta 11.

> 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.

> An bene awaco in ni, in itye Petero, ki i wi lwak man abi yubu dul na; ki bur me piny me tho pe bi twero loyo kwede. Matayo 16:18.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “‘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.

> 'Gin ma kigamo tye pa Rwot Lubanga wa; ento gin ma kiyaro tye pa wa kede pa nyithinwa kare ki kare.' Deuteronomy 29:29. Kit ma Lubanga otyeko timo tic me cweyo pe onyutu bot dano nining; ngec me dano pe twero yeny gin me agamo pa Lubanga ma Malo Loyo. Twero me cweyo pa En pe romo ngenone, calo pe romo ngeno bedo pa En.

> “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.

> Lubanga ogamo ni ler ma opong tutwal ocwalo i piny, i Sayensi ki Cwec; ento ka jo ma giceto ni gin jo me sayensi giyubo lok ikom gin man ki wang neno pa dano keken, ginobi odonyo i adwogi marac pe atir. Lakore, pe obedo bal ka watam anyim gin ma Lok pa Lubanga onyuto, ka tam wa pe gicako ki gin atir ma iyub i Gitap Mapwodhi; ento jo ma gwenyo Lok pa Lubanga, ka gitemo me nyutu tic ma Ocweyo gi ki yore me Sayensi, gitye ka woto pire kene labang map onyo kompas i nyanja madit ma pe ngene. Wii madwong loyo, ka pe gikwanyo gi ki Lok pa Lubanga i yenyo gi, gikic i temgi me turo kube i kin Sayensi ki Nyuto pa Lubanga. Pien Lacweyo ki tic ma Ocweyo loyo neno gi woko, nyo pe giromo nyutu gi ki cik pa kit pa piny, omiyo giyero lok me Kitap Mapwodhi calo pe atir. Jo ma gicayo i cwiny i bedo atir pa coc pa Old Testament ki New Testament, gikwanyo gi me wot anyim, dok cayo i cwiny ikom tye pa Lubanga; ci ka dong gileko woko ankara ma gikwanyo kwede, gitye ka gibalo-balo i kidi pa pe-geno.

> “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.

> Jogi gityeko woko yot pa geno. Myero obed geno ma tek i twero pa Lok Maleng pa Lubanga. Baibul pe myero kitemo ki paro pa dano me sayensi. Ngec pa dano pe obedo lamwonye ma iromo geno kwede. Jo ma gene pe tek, ma gikwano Baibul me yaro bal, romo, kun gitye ki ngeyo ma pe opong maber pa sayensi onyo pa nyute pa Lubanga, dwoko ni tye ki pe rwate i butgi; ento ka ki ngeyo maber, gin tye i rwate ma opong maber. Mose ocoyo ki luro pa Tipu pa Lubanga, kede teori ma tye adier me jioloji pe bi dwoko ni tye ki ngec manyen ma pe romo kwanyo rwate ki lok pa en. Gin adier weng, ka obedo i kit pa piny onyo i nyute, tye ki rwate kwede kene i yubu gi weng.

> “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.

> I lok pa Lubanga tye lapeny mapol ma jo ngec ma piny woko pe mo keken gi romo dwoko. Wic wa gikwanyo bot gin magi me nyutu wa ni tye gin mapol tutwal, kadi ikom jami me kwo ma macol me cawa ki cawa, ma wic ma giko, ka ki lawi weng ma gi yaro pire kene, pe mo keken gi romo ngeyo opong weng.

> “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!

> Ento jo me ngec gicimo ni ginyalo ngeyo maber kec pa Lubanga, gin ma otimo kede gin ma onyalo timo. Tami ma opong loyo tye ni en oyubu ki cik pa en keken. Jo onyo gicayo bedo pa en, onyo giweyo ngec ikom bedo pa en; onyo gicimo ni ginyalo yaro gin weng, kun bene ki tic pa Roho pa en i cwinya pa dano; ki dong pe giworo nying pa en onyo gilu woro twero pa en. Pe gikwene gin ma tye maloyo kit pa piny, pien pe gineyo cik pa Lubanga onyo twero pa en ma pe ki agiki me timo dwaro pa en ki gi. I kit ma gumiyo weng, lok ‘cik pa kit pa piny’ okato gin ma jo ginyalo nongo ikom cik ma tero piny me kom; ento ngec pa gi obedo matidi tutwal, ki madwong tutwal kabedo ma Lacwe romo tic iye kacel ki cik pa en keken, ento dong weng tye maloyo ngeyo pa jo ma tye ki agiki!

> “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.

> Dano mapol pwonya ni jami me kom piny tye ki teko me bedo—ni kiketo bot jami meno kit mogo mukene, ci dong weko obed tye ka timo ki teko ma iye pire keni; ki pwonya dok ni gintic pa kit pa piny kityeko tero gi malube ki cikke ma kigolo maber, ma kwede Lubanga kene pe romo med iyie. Man en sayens ma pe atir, ki Lok pa Lubanga pe cwako ne. Kit pa piny obedo latic pa Lami ne. Lubanga pe keto woko cikke ne, onyo timo mabalo gi; ento kare weng obedo tye ka tiyo kwede macalo gik me tic ne. Kit pa piny miyo cawa ni tye Lapo-wic, tye bedo, tye teko ma tye ka tic, ma tye ka timo iye cikke ne ki komgi. Iye kit pa piny tye tic ma pe giko pa Won ki Wod. Kristo owaco ni, ‘Won-na tye ka tic nyo otoo kombedi, ki an bene atye ka tic.’ 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.

> Levaiti, i wic me amyo gi ma Nehemia ocoyo, gi amyo ni, “In, ka pire In keken, i Rwot keken; In ocweyo polo, polo pa polo, kwede lwakgi weng, piny, kede gin weng ma tye iye, ... kacel In igwoko gi weng.” Nehemia 9:6. I kom piny man, tic pa Lubanga me cweyo dong otyeko. Pien “tic ne otyeko ki cok pa piny.” Hebru 4:3. Ento tekone pud tye katic i gwoko gin pa cweyo ne. Pe en pien kit me jami ma kiketo i tuki kare acel omede katic ki teko ma obedo iye pire keken ni cwinya otur, ka pum ocito pum; ento pume weng, tur weng me cwinya, obedo ranyisi pa gwoko ma opong kom weng pa En, ma i iye “wa bedo, watik wot, ki tye wa.” Cik me Aposolo 17:28. Pe pien pi teko ma obedo iye keken ni, mwaka ikom mwaka piny ocweyo jami ne ma ber ka omede wot mere i wang chieng. Cing pa Lubanga loyo lacer me polo ka ogwoko gi i kabedo pa gi i wotgi ma kiyero maber i polo. En “olok lwakgi ki namba: lwongo gi weng ki nyinggi, pi madwong pa tekone, pien tekone obedo matek; pe acel mo bura.” Isaia 40:26. Ki tekone, yic kede lim me piny omedo bedo maber; lapuk pa gi onen, ki nyim ocake twere. En “omiyo bwon omedo bedo i got” (Zabura 147:8), ki iye lede opong ki piya. “Lewny weng me lobo ... tute camgi ki bot Lubanga,” ka jame weng ma tye ka bedo, kacok ki yibi ma matidi tutwal nyutu i ngat, tye ka keno kare ki kare bot gwoko-gi pa ne. I lok maber pa lalam me Zabura, “Gin man weng tye ka kuro bot In.... Gin ma i gimiyo gi gi conye: i yabo cingi, gi opong ki ber.” Zabura 104:20, 21, 27, 28. Lok ne loyo jami pa kit; obalo polo ki ligulu ka oyaro kot pi piny. “Omiyo yelo calo lolo pa yecu: opiye yiwii calo pepe.” Zabura 147:16. “Ka opolo dwon ne, tye pi mapol i polo, ka omiyo pwot opye ki agiki pa piny; omiyo lamak ki kot, ka oloko yamo ki i lapok pa ne.” 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.

> Lubanga obedo twolo pa gin weng. Sayensi ma tye ada weng rwate ki tic pa En; pwonye ma tye ada weng kelo i winyo twero pa En. Sayensi yabo wa me neno gin manyen ma turo dwong; obalo malo loyo, ki oyubu piny ma mot manyen; ento pe kelo gin mo ki yubu ne ma pe rwate ki nyuto pa Lubanga ma Maleng. Pe ngec romo temo me cwalo piny neno ma pe ada ikom Lubanga, kun kwayo cwak i Sayensi, ento buk pa cweyo ki lok ma kicono nyutu acel ki acel. Macalo kamano, man kelo wa me woro Lacweyo, ki bedo ki geno ma tye ki ngec i lok pa En. Kwaro madwong ki Lanabi, 113-115.

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