Article

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

Bhuku raDhanieri - Nhamba Zana neMakumi Masere neShanu

Divinity Embodied: The Profound Confession of Peter and Its Implications

Uhumwari Hwakaratidzwa Mumuviri: Kureurura Kwakadzama kwaPetro uye Zvinoreva Kwako

Author

Jeff Pippenger

Published

April 15, 2024

Formats

PDF
Word
Song MP3

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.

Petro paakaisa mhinduro yake kumubvunzo waKristu wokuti vadzidzi vanoti Kristu ndiani, akazivisa kuti Jesu ndiye Akazodzwa, iye Kristu, Mesia. Akataurawo kuti Aive Mwanakomana waMwari.

> 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.

> Jesu paakauya kunzvimbo dziri paKesaria Firipi, akabvunza vadzidzi vake, achiti, Vanhu vanoti ini Mwanakomana womunhu ndini ani? Vakati, Vamwe vanoti muri Johani Mubhabhatidzi; vamwe, Eria; uye vamwe, Jeremia, kana mumwe wavaporofita. Akati kwavari, Asi imi munoti ndini ani? Simoni Petro akapindura, akati, Ndimi Kristu, Mwanakomana waMwari mupenyu. Jesu akapindura, akati kwaari, Wakaropafadzwa iwe, Simoni Bharijona; nokuti nyama neropa hazvina kukuzivisa izvi, asi Baba vangu vari kudenga. Uye ini ndinotiwo kwauri, Iwe uri Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangakundi pairi. Uye ndichakupa makiyi oushe hwokudenga; uye chipi nechipi chauchasunga panyika chichasungwa kudenga; uye chipi nechipi chauchasunungura panyika chichasunungurwa kudenga. Mateo 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 kweli ya msingi ambayo wale mia moja arobaini na nne elfu walipaswa kuielewa. Alifanya hivyo huko Paniumu, yaani Kaisaria Filipi. Paniumu ndilo eneo la hekalu lililo takatifu zaidi katika ibada ya yule joka, kwa maana Ugiriki inawakilisha ulimwengu, na ulimwengu katika siku za mwisho ni Umoja wa Mataifa, ambaye ndiye mwakilishi wa joka duniani. “Milango ya kuzimu” ni jina la hekalu la Pani, mungu-mbuzi wa Kigiriki. Hekalu hilo lilijengwa mbele ya pango lililokuwa na Chemchemi ya Paniumu. Chemchemi ya Paniumu ililisha Mto Yordani, ambao ni 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.

Dzina lakuti “Jordan” limatanthauza “wotsika,” ndipo limayambira ulendo wake m’dera la mapiri la kumpoto kwa Israeli, kutenga gwero lake lalikulu kuchokera ku akasupe a Phiri la Hermoni, nsonga yapamwamba kwambiri ya m’mapiri a Hermoni, kumene kuli kasupe kotchedwa “zipata za gehena.” Hermoni limatanthauza “lopatulika,” ndipo “Jordan” limatanthauza “kutsika.” Mtsinje wa Yorodani umayenda kuchokera kumapiri a Phiri la Hermoni ndipo umatsika kudutsa m’Chigwa cha Kung’ambika cha Yorodani, kufikira potsiriza ku Nyanja Yakufa, yomwe ndi malo otsika kwambiri pa pamwamba pa dziko lapansi.

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.”

Mvura dzinodyisa Rwizi Jorodhani, dzinotangira mutemberi yaPani, uye pakupedzisira dzinosvika panzvimbo yakaderera kupfuura dzose panyika, dzinomiririra kuburuka kwakaitwa noMwanakomana waMwari paakabva pagomo dzvene repamusoro-soro achiburukira ku“gungwa rakafa” repasi rino. Kuburuka kwaKristu kubva kudenga kusvika kurufu rwemuchinjikwa kunomiririrawo kuti akazvitakura pamusoro pake nyama yomunhu wakawa, nokuti rwendo rwake kubva kudenga kusvika pamuchinjikwa rwakadyiswa nemvura dzakabva pa“masuo egehena.”

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.

Lwandle Olufile aluyona nje kuphela indawo ephansi kunazo zonke emhlabeni, kodwa futhi luyiwona manzi anosawoti omningi kunawo wonke emhlabeni, anosawoti ophindwe kasishiyagalolunye kunolwasolwandle. Ukufa kukaKristu esiphambanweni, okufanekiswa uLwandle Olufile, kulapho aqinisa khona isivumelwano sakhe nabaningi.

> 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 sadaka yako yote ya unga uiweke chumvi; wala usikubali chumvi ya agano la Mungu wako ikosekane katika sadaka yako ya unga; pamoja na matoleo yako yote utatoa chumvi. Mambo ya 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.

Panzira yokuya ichibva kuzvitubu zveGomo reHemoni, Rwizi rweJorodhani runopfuura nomuGungwa reGarirea, iro rinozivikanwawo seDziva reTibheriasi neDziva reKinereti. Garirea rinoreva “hinji” kana kuti “nzvimbo yokutendeukira.” Tibheriasi izita romutongi weRoma akatevera Kesari Agasto, uye nokuda kwechimiro chedziva racho, rinonzi Kinereti, zvinoreva “rudimbwa” kana kuti “kinari.” Nzvimbo yokutendeukira yavanhu yakava panguva iyo Kesari Tibheriasi akatonga uye Jesu akarovererwa pamuchinjikwa, uye rudimbwa rwose rwokudenga rwakanyaradzwa. Uchapupu hwenzvimbo hweRwizi rweJorodhani maererano ne“masuo egehena,” inova temberi yamwari wechiGiriki anonzi Pani, hunotaura nezveuchapupu hwakaparidzwa naPetro kubudikidza nokufemerwa noMweya Mutsvene.

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.

Ukuzalwa kukaKristu enyameni kwakuyinhlanganisela yobUnguNkulunkulu nobuntu eyenzeka lapho iNdodana kaNkulunkulu enguBunkulunkulu yathatha phezu kwaYo inyama yomuntu, ngaleyo ndlela ihlanganisa ubUnguNkulunkulu nobuntu, njengoba kufanekiswa ngamanzi avela emthonjeni wasePani ondla uMfula iJordani. Okondla umthombo wasePani kwakungamazolo, imvula neqhwa okwawela ezintabeni zaseHermoni, uHermoni emele intaba “engcwele,” eyiJerusalema eliphezulu.

> 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.

> Rwiyo rw’Amadaraja rwa Dawidi. Ehe ukuntu ari byiza kandi biteye umunezero ko bene Data baturana hamwe mu bumwe! Ni nk’amavuta y’igiciro cyinshi ku mutwe, amanukira ku bwanwa, ari bwo bwanwa bwa Aroni, akamanukira ku mpera z’imyambaro ye; nk’ikime cya Herumoni, kandi nk’ikime cyamanukiye ku misozi ya Siyoni: kuko ari ho Uwiteka yategetse umugisha, ari wo bugingo bw’iteka ryose. 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 okuzora ag’omuwendo omungi” agaakulukuta ku kirevu kya Alooni ge mafuta agaakozesebwa bwe yafukibwako amafuta ye ne batabani be okuba bakabona ba Katonda.

> 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.

> Uye unofanira kutora ropa riri pamusoro pearitari, namafuta okuzodza, ugomwaya pamusoro paAroni, nepamusoro pezvipfeko zvake, nepamusoro pavanakomana vake, nepamusoro pezvipfeko zvavanakomana vake pamwe chete naye; uye iye achaitwa mutsvene, nezvipfeko zvake, navanakomana vake, nezvipfeko zvavanakomana vake pamwe chete naye. Ekisodho 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 alieleza ungamo la wanafunzi wote, na kwa kufanya hivyo alieleza pia ungamo la wale mia moja arobaini na nne elfu, watakaotiwa mafuta kuwa ukuhani mmoja ulio na umoja, ulioinuliwa kuwa bendera ya ishara. “Mafuta” yaliyomtia Haruni mafuta pia yalikuwa kama umande wa Mlima Hermoni na pia 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.

> Teererai, imi matenga, uye ini ndichataura; uye unzwewo, iwe nyika, mashoko omuromo wangu. Dzidziso yangu ichadonha semvura inonaya, kutaura kwangu kuchayerera sedova, semvura duku pamusoro pemuriwo munyoro, uye semvura zhinji pamusoro pouswa; nokuti ndichaparidza zita raJehovha: ipai ukuru kuna Mwari wedu. Deuteronomio 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.

“Umwando” ndi “chiphunzitso” chimene chimagwera pa mapiri a Ziyoni, ndipo ndi “mafuta” a kudzoza amene amaphatikiza chikwi chimodzi ndi mazana anayi ndi makumi anayi ndi anayi, amene ali ansembe a Mulungu m’masiku otsiriza. Chiphunzitsocho chimagwa ngati mvula, ndipo chimatsikira ngati mame chifukwa “chimalalikidwa”. Chimalalikidwa chifukwa kumwamba ndi dziko lapansi ziyenera kutchera khutu ndi kumva mawu a pakamwa Pake, kudzera mwa unsembe umodzi wogwirizana umene uli mbendera yolengeza mauthenga a Kufuula kwa Pakati pa Usiku ndi Kufuula Kwamphamvu.

> 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.

> Runako rwakaisvonaka sei pamusoro pamakomo tsoka dzowunouya nenhau dzakanaka, unoparidza rugare; unouya nenhau dzakanaka dzezvakanaka, unoparidza ruponeso; unoti kuZioni, Mwari wako anotonga! Varindi vako vachasimudza inzwi ravo; vachaimba pamwe chete nenzwi rimwe; nokuti vachaona ziso neziso, apo Jehovha achadzosazve Zioni. Pfachukai nomufaro, imba pamwe chete, imi matongo eJerusarema; nokuti Jehovha anyaradza vanhu vake, adzikunura Jerusarema. Jehovha akafumura ruoko rwake rutsvene pamberi pamarudzi ose; uye migumo yose yenyika ichaona ruponeso rwaMwari wedu. 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.

Vatariri vomumazuva okupedzisira, vanomiririrwa naPetro, vanoparidza ruponeso norugare, uye vachava vakabatana, nokuti vachaona zvakaenzana. Izvi zvinoitika apo “Ishe anodzosazve Zioni.” Shoko rechiHebheru rakashandurwa richinzi “anodzosazve” rinoreva “kudzorera shure” kana kuti “kupindura.” Kana Ishe achidzorera Zioni, zvinoreva kuti Zioni yakanga iri muutapwa, sezvinomiririrwa nokupararira, uye izvi zvinodzorerwa kana utapwa hwapera.

> 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.

> Nokuti uku nkosi yita, Emva kokuba kuphele iminyaka engamashumi asixhenxe eBhabhiloni, ndiya kunindwendwela, ndize ndizalisekise ilizwi lam elilungileyo kuni, ngokunibuyisela kule ndawo. Kuba ndiyazazi iingcinga endizinicingayo ngani, itsho inkosi, iingcinga zoxolo, ezingezizo ezobubi, ukuze ndininike isiphelo enisilangazelelayo. Nandule ke nindibize, nihambe niye kuthandaza kum, ndize ndinive. Nofuna mna, nindifumane, xa nithe nandifuna ngentliziyo yenu yonke. Ndiya kufunyanwa nini, itsho inkosi; ndibuye ndijike ukuthinjwa kwenu, ndiniqokelele kuzo zonke iintlanga, nasezindaweni zonke endaninikela kuzo, itsho inkosi; ndinibuyisele kwakhona kuloo ndawo endanikhupha kuyo nithinjiwe. Yeremiya 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.

Vaporofita vese vari kutaura nezvemazuva okupedzisira, uye mumazuva okupedzisira vanhu Vake vari muutapwa hunofanira kudzoserwa shure, kuti uchapupu hwechiporofita huzadziswe.

> 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.

> Shoko rakauya kuna Jeremiya richibva kuna Jehovha, richiti, Zvanzi naJehovha, Mwari waIsraeri, uti, Zvinyorere mubhuku mashoko ose andataura kwauri. Nokuti, tarira, mazuva anouya, ndizvo zvinotaura Jehovha, andichadzosa kutapwa kwavanhu vangu, vaIsraeri navaJudha, ndizvo zvinotaura Jehovha; uye ndichavaita kuti vadzokere kunyika yandakapa madzibaba avo, uye vachaiwana ive yavo. Jeremiya 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.

Pashure pemazuva matatu nehafu ekurara, sezvakangoita Razaro akarara mazuva mana, uye Danieri akachema-chema kwemazuva makumi maviri nerimwe, Mikaeri anomutsa zvapupu zviviri, zvinova vanhu Vake vemazuva ekupedzisira, uye anovapinza muhumwe, achivazodzawo kubudikidza neshoko rinoparidzwa pasi rose. Shoko iroro ndiro “dova” reGomo reHerimoni (gomo dzvene), rinodyisa tsime rePani, iro rinobva razodyisa Rwizi Jorodhani. Kuzodzwa kunoitwa neshoko iroro kunomiririra kuzodzwa kwaJesu, kwakacherechedza nguva yaAkava Kristu, uko Petro akazivisa.

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 paakazivisa Kristu soMwanakomana waMwari, akamirira Kristu soMwanakomana waMwari pamwe chete noMwanakomana womunhu, sezvinomiririrwa nemvura dze“masuo egehena” dzinopinda muRwizi Jorodhani. Kupupura kwaPetro kwakabudiswa nokufuridzirwa kwoMweya Mutsvene, uye chokwadi ichocho, chokuti Jesu ndiye Kristu, Iye Akazodzwa, uye kuti Aiva zvose Mwari nomunhu, ndicho chakataurwa naJesu sechokwadi chaizova musimboti wehondo inorwiswa navanhu vaMwari vomazuva okupedzisira, avo Kristu akavimbisa kuti vaizokunda, nokuti “masuo egehena” haangakundi chokwadi ichi.

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.

Chokwadi ndechokuti musi wa11 Gunyana 2001, sezvakangoitawo pakuzodzwa kwaJesu parubhabhatidzo rwake, kuiswa chisimbiso kwevane zviuru zana namakumi mana nezvina kwakatanga, uye munhoroondo iyoyo maizova nokuora mwoyo kwaizouraya vanhu vake vomazuva okupedzisira, kusvikira avamutsazve akashandura kutapwa kwavo. Basa rokumutswa rinosanganisira kubatanidzwa kwavanhu vake kuva hondo ine simba, inosimudzwa sechiratidzo. Basa rokuvamutsa, rokuchenesa, rokubatanidza, nerokusimudzira, mushure morufu rwomumigwagwa, rinoratidzwa mundima yegumi kusvika kune yegumi neshanu dzaDanieri chitsauko chegumi nerimwe, pamwe chete nedzimwe ndima dzeBhaibheri. Asi mundima yegumi nenhatu kusvika kune yegumi neshanu Kristu adzoserazve vadzidzi vake kuKesaria Firipi, kuPaniumi, uye ndipo panoiswa chisimbiso chaMwari nokusingaperi.

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”.

Kuphela lapho siqonda ukujula kwala maqiniso, singakwazi ukubona izambulo zeqiniso ezitholakala ebufakazini baseKhesariya Filiphi. Evesini leshumi nesishiyagalombili lesahluko seshumi nesithupha sikaMathewu, igama likaSimoni Barjona lishintshwa libe nguPetru, okubonakalisa abayizinkulungwane eziyikhulu namashumi amane nane, njengoba kwaphawulwa ngaphambili esihlokweni esisanda kushicilelwa. Isambulo sezibalo esimisiwe kuleli vesi siphakamisa uJesu njengoMbali Wezinombolo Omangalisayo, ngoba akusikho kuphela ukuthi uPetru angaqondwa njengommeleli wabayizinkulungwane eziyikhulu namashumi amane nane, kodwa noMathewu 16:18 futhi uyisibonakaliso sezibalo sika-“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.”

Tisati tabataura nezvemasvomhu zvinobatana na “phi,” zvinofanira kucherechedzwa kuti “phi” chikamu cheshoko rokuti “Philippi,” riri rechipiri pamazita maviri eguta rePanium. Ndima yegumi nesere inoratidza kuti Jesu akataura naPetro muchiHebheru, zvikanyorwa muchiGiriki, uye gare gare zvikashandurirwa muchiRungu. Matanho iwayo matatu anoratidza kutonga kwaKristu pamusoro peShoko rake. Kana shoko iri richiongororwa pamwe chete nehurongwa hwemasvomhu hwokuwanza nzvimbo dzakarongwa nenhamba, zvinoratidza kuti zita rokuti Petro rinoenzana nezana namakumi mana nezvina ezviuru, nokudaro richisimbisa Jesu soMuverengi Unoshamisa. Mundima imomo chaiyo, umo Jesu anozivisa kuti achavaka kereke yake, Muverengi Unoshamisa akatonga maitiro eshanduro kuti ave nechokwadi chokuti chokwadi chinomiririrwa mundima yegumi nesere muchitsauko chegumi nenhanhatu, chaizomiririra chiratidzo chesvomhu che “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.

> Ndipo ndinotiwo kwauri, Iwe uri Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangatongorikundi. Mateo 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.

Gereja rake harisi kungovakirwa padzidziso yokuti Jesu ndiye Kristu, uye kuti Iye ndiye Mwanakomana waMwari, asiwo pachokwadi chokuti Iye ndiye Shoko, uye Shoko ndiro rakasika uye rinodzora zvinhu zvose, zvinosanganisira masvomhu, girama, nemabasa avanhu.

> 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.

> Muna iyeyuwowo nesu takapiwa nhaka, zvatakagara tarongerwa maererano nechinangwa chaIye anoita zvinhu zvose zvinoenderana nezano rokuda kwake pachake. VaEfeso 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.

Фи, који се често представља грчким словом φ (фи), математичка је константа приближно једнака 1.618033988749895. Овај број је познат као златни пресек или божанска пропорција. То је „ирационалан број“, што значи да се не може изразити као прост разломак, а његов децимални запис наставља се у бесконачност без понављања.

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.

ഗോൾഡൻ അനുപാതത്തിന് അനേകം ശ്രദ്ധേയമായ സവിശേഷതകളുണ്ട്; അത് ഗണിതശാസ്ത്രം, കല, വാസ്തുവിദ്യ, പ്രകൃതി, മറ്റു മേഖലകൾ എന്നിവയിലായി വിവിധ സാഹചര്യങ്ങളിൽ പ്രത്യക്ഷപ്പെടുന്നു. ദീർഘഭുജത്തിന്റെയും ഹ്രസ്വഭുജത്തിന്റെയും അനുപാതം ഫൈയ്ക്ക് തുല്യമായിരിക്കുന്ന ചതുരസ്ത്രങ്ങൾ, പഞ്ചഭുജങ്ങൾ, ഡോഡെകാഹീഡ്രണുകൾ എന്നീ ജ്യാമിതീയ ആകൃതികളിൽ അത് പതിവായി കാണപ്പെടുന്നു.

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.

Mu sanaa na vya mavakiro, uwiano wa dhahabu huaminika kuumba vipimo vya uzuri vinavyopendeza macho. Umetumiwa na wasanii na wasanifu majengo katika historia yote, kuanzia ustaarabu wa kale hadi kipindi cha Renaissance na kuendelea, kubuni utungaji wa kazi, majengo, na kazi za sanaa. Katika hesabu, uwiano wa dhahabu hujitokeza katika milinganyo na mifuatano mbalimbali ya kihesabu, ikiwemo mfuatano wa Fibonacci, ambamo kila neno ni jumla ya maneno mawili yaliyotangulia. Kadiri maneno ya mfuatano wa Fibonacci yanavyoongezeka, uwiano wa maneno yanayofuatana hukaribia 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.

Mundima 16:18, tinowana phi yesvomhu (1.618…). Jesu, Mwari “anoita zvinhu zvose maererano nezano rokuda kwake,” akasarudza kuisa chisimbiso chake chokuti ndiye Palmoni, Nhamba Inoshamisa, kana kuti Muverengi Wezvakavanzika, munyika yechiprofita inoratidza nzvimbo yehondo yechechi yake ichirwisana namasuwo egehena mumazuva okupedzisira. Panzvimbo iyoyo yehondo yechiprofita, kubudikidza nokutonga kwake pamusoro penhamba, akamirira vane zviuru zana namakumi mana nezvina nezita rokuti “Petro”, iye akashandurwa zita kubva kuna “Simoni,” uyo anonzwa shoko renjiva, akaitwa “Petro”; nokudaro achiratidza vane zviuru zana namakumi mana nezvina savanhu vake vesungano vemazuva okupedzisira.

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.

“ibwe” raAkasarudza kuvakira kereke yake pariri, ndiro dombo renheyo, nheyo nekona huru ye“nguva nomwe” dzaRevhitiko 26, nokuti hakuna imwe nheyo yechokwadi isiri Kristu. Kubva parubhabhatidzo rwaKristu, apo Simoni “akanzwa” shoko renjiva, kusvikira pamuchinjikwa weGungwa Rakafa, kwamazuva ane chiuru chimwe namazana maviri namakumi matanhatu, kaviri pazuva paivapo chibayiro chamangwanani nechemanheru, kunze kwezuva rokupedzisira ramazuva ane chiuru chimwe namazana maviri namakumi matanhatu, nokuti pazuva iro chibayiro chemanheru chakapunyuka kumuprista, uye pamuchinjikwa Kristu akafa ari chipiriso chechiuru zviviri namazana mashanu namakumi maviri.

> “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.

> “Zvose kutya nokuvhiringidzika. Muprista ava kuda kuuraya chibayiro; asi banga rinowira kubva muruoko rwake rusina simba, uye gwayana rinopukunyuka. Mufananidzo wasangana nezvaunomiririra murufu rwoMwanakomana waMwari. Chibayiro chikuru chaitwa. Nzira yokupinda munzvimbo tsvene-tsvene yazarurwa. Nzira itsva uye mhenyu yagadzirirwa vose. Hazvichadi kuti vanhu vane chivi, vakazara neshungu, varambe vakamirira kuuya kwomuprista mukuru.” 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.

“ibwe” ayo yari kuzubakaho itorero rye ni ryo buye ry’ifatizo abubatsi banze; umubare waryo ni “ibihumbi bibiri na magana atanu na makumyabiri.” Mu murongo umwe mugufi, Kristo yigaragaza nk’Umutegetsi wa byose, kandi igihe abikora aba ahagaze kandi avuga mu mirongo ya cumi na gatatu kugeza kuri cumi na gatanu yo mu gice cya cumi na kimwe cya Daniyeli.

> 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.

> Uye ndinotiwo kwauri, ndiwe Petro; uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuwo egehena haangairwisi nokurikunda. Mateo 16:18.

We will continue this study in the next article.

Tutaendelea na somo hili katika makala inayofuata.

> “‘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.

> “‘Zvinhu zvakavanzika ndezvaJehovha Mwari wedu; asi zvinhu zvakazarurwa ndezvedu nezvevana vedu nokusingaperi.’ Deuteronomio 29:29. Kuti Mwari akaita sei chaizvo basa rokusika, haana kumborizarurira vanhu; sainzi yavanhu haigoni kutsvakurudza zvakavanzika zvoWokumusorosoro. Simba rake rokusika harinzwisisiki sezvakaita kuvapo kwake.”

> “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.

> “Mulungu waloleza kuti kusefukire kuunika kochuluka pa dziko lapansi m’zasayansi ndi m’zaluso zomwe; koma pamene anthu odziyesa kuti ndi asayansi afotokoza nkhani zimenezi pongoyang’ana pa maganizo aumunthu okha, mosakayikira adzafika pa ziganizo zolakwika. Kungakhale kosalakwa kulingalira mopitirira zimene mawu a Mulungu awulula, ngati malingaliro athu satsutsana ndi mfundo zopezeka m’Malemba; koma iwo amene amasiya mawu a Mulungu, n’kufuna kufotokoza ntchito Zake zolengedwa motsatira mfundo za sayansi, akuyandama opanda mapu kapena kampasi pa nyanja yosadziwika. Ngakhale nzeru zazikulu koposa, ngati sizitsogozedwa ndi mawu a Mulungu pa kufufuza kwawo, zimasokonezeka poyesera kutsata ubale wa sayansi ndi vumbulutso. Chifukwa Mlengi ndi ntchito Zake ali kutali kwambiri ndi kuzindikira kwawo moti sangathe kuzifotokoza mwa malamulo a chilengedwe, amaona mbiri ya m’Baibulo ngati yosadalirika. Iwo amene amakayikira kudalirika kwa zolembedwa za Chipangano Chakale ndi Chatsopano, adzatsogoleredwa kupita patsogolo sitepe imodzi, n’kukayikira kukhalapo kwa Mulungu; ndipo pamenepo, atataya nangula wawo, amasiyidwa kuti azingomenyedwa ndi mafunde pa miyala ya kusakhulupirira.”

> “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.

> “Ava vanhu vakarasikirwa nokureruka kwokutenda. Panofanira kuva nokutenda kwakasimba musimba rouMwari reShoko rake Dzvene. Bhaibheri harifaniri kuedzwa nemafungiro avanhu pamusoro pesainzi. Zivo yavanhu mutungamiri usingavimbiki. Vasina kutenda, vanoverenga Bhaibheri kuti vawane chokupikisa, vanogona, nokuda kwokunzwisisa kusina kukwana kwesainzi kana kwechizaruro, kuzviti vanowana kupesana pakati pazvo; asi kana zvichinzwisiswa zvakarurama, zvinowirirana zvakakwana. Mozisi akanyora achitungamirirwa noMweya waMwari, uye dzidziso yakarurama yejiyoroji haingatongoti yawana zvakawanikwa zvisingagoni kuyananiswa nezvaakataura. Chokwadi chose, kungava chiri muzvisikwa kana muchizaruro, chinowirirana pachacho mukuratidzwa kwacho kwose.”

> “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.

> “Mushoko raMwari mune mibvunzo mizhinji inomutswa iyo kunyange nyanzvi dzakadzama zvikuru dzisingatongokwanisi kupindura. Kutariswa kunokwezverwa kuzvidzidzo izvi kuti kutiratidze kuti zvakawanda sei zviripo, kunyange pakati pezvinhu zvakajairika zvoupenyu hwezuva nezuva, izvo pfungwa dzine magumo, pamwe chete nouchenjeri hwadzo hwose hwadzinodadisa nahwo, dzisingatongokwanisi kunyatsonzwisisa zvizere.

> “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!

> “නමුත් විද්‍යාවේ මිනිසුන් සිතන්නේ, දෙවියන්වහන්සේගේ ප්‍රඥාව—එනම් උන්වහන්සේ කළ දේ හෝ කළ හැකි දේ—තමන්ට අවබෝධ කරගත හැකි බවය. උන්වහන්සේ තමන්ම පිහිටුවා ඇති නීතිවලින් සීමා වී සිටින බව යන අදහස බොහෝ දුරට පැතිර පවතී. මිනිසුන් උන්වහන්සේගේ අස්ථිත්වය එක්කෝ ප්‍රතික්ෂේප කරති, නැතහොත් නොසලකා හරිති; එසේ නැතිනම්, මනුෂ්‍ය හෘදය මත උන්වහන්සේගේ ආත්මයාණන්ගේ ක්‍රියාකාරිත්වය පවා ඇතුළුව සියල්ල පැහැදිලි කිරීමට උත්සාහ කරති; එමනිසා ඔව්හු තවදුරටත් උන්වහන්සේගේ නාමයට ගෞරව නොදක්වති, උන්වහන්සේගේ බලයට භය නොවෙති. ඔව්හු අතිසාමාන්‍ය දේ කෙරෙහි විශ්වාස නොකරති, මක්නිසාද දෙවියන්වහන්සේගේ නීති හෝ ඒවා මඟින් තම කැමැත්ත ඉටු කිරීමට ඇති උන්වහන්සේගේ අනන්ත බලය ඔවුන්ට අවබෝධ නොවන බැවිනි. සාමාන්‍ය භාවිතයේදී ‘ස්වභාව ධර්මයේ නීති’ යන පදයෙන් අදහස් කරන්නේ භෞතික ලෝකය පාලනය කරන නීති පිළිබඳව මිනිසුන් සොයාගැනීමට සමත් වී ඇති දේය; එහෙත් ඔවුන්ගේ දැනුම කෙතරම් සීමිතද, සහ මැවුම්කරු තමන්ගේම නීති සමඟ සම්මුඛව ක්‍රියා කරමින්ද, එසේ වුවද සීමිත ජීවීන්ගේ අවබෝධයට සම්පූර්ණයෙන්ම එහා ගිය ලෙසද ක්‍රියා කළ හැකි ක්ෂේත්‍රය කොපමණ විශාලද!”

> “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.

> “Vazhinji vanodzidzisa kuti zvinhu zvakasikwa zvine simba roupenyu—kuti zvimwe zvimiro zvinopiwa kuzvinhu izvi, zvobva zvasiyiwa kuti zviite nesimba razvo riri mukati mazvo; uye kuti mashandiro ezvisikwa anoitwa maererano nemitemo yakasimbiswa, iyo kunyange Mwari pachake asingagoni kupindira pairi. Iyi isayenzi yenhema, uye haitsigirwi neshoko raMwari. Zvisikwa muranda woMusiki wazvo. Mwari haabvisi mitemo Yake kana kushanda achipesana nayo, asi anoramba achiishandisa sezvishandiso Zvake. Zvisikwa zvinopupura nezvoungwaru, kuvapo, nesimba rinoshanda, rinoshanda mukati maro uye kubudikidza nemitemo yazvo. Muzvisikwa mune kushanda kunoramba kuripo kwaBaba noMwanakomana. Kristu anoti, ‘Baba vangu vanoshanda kusvikira zvino, neni ndinoshandawo.’ Johani 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.

> VaRevhi, murwiyo rwavo rwakanyorwa naNehemia, vakaimba vachiti, “Imi, imi moga, ndimi Jehovha; makasika denga, iro denga rematenga, nehondo yaro yose, nyika, nezvose zviri mairi, … uye munozvichengeta zvose.” Nehemia 9:6. Kana kuri pamusoro penyika ino, basa raMwari rokusika rakapedzwa. Nokuti “mabasa akanga apedzwa kubva pakuvambwa kwenyika.” VaHebheru 4:3. Asi simba rake richiri kushanda mukuchengetedza zvinhu zvaakasika. Hakusi kuti muchina wakamboiswa kufamba unoramba uchishanda nesimba rawo rawo remukati kuti mwoyo urove uye kufema kutevere kufema; asi kufema kumwe nokumwe, kurova kumwe nokumwe kwomwoyo, uchapupu hwokuchengeta kunopararira kwose kwaIye watiri maari “kurarama, nokufamba, nokuvapo kwedu.” Mabasa 17:28. Hakusi nokuda kwesimba riri mukati maro nyika inobereka zvibereko zvayo gore negore uye ichiramba ichifamba ichitenderera zuva. Ruoko rwaMwari ndirwo runotungamirira mapuraneti uye rwunoachengeta panzvimbo yawo mukufamba kwawo kwakarongeka nomumatenga. “Anobudisa hondo yawo nenhamba; anoidana yose namazita nokuda kwoukuru hwesimba rake, nokuti ane simba guru; hakuna kana kamwe kanoshaiwa.” Isaya 40:26. Nokuda kwesimba rake zvinomera zvinokura, mashizha anoonekwa uye maruva anotumbuka. “Anomeresa uswa pamakomo” (Mapisarema 147:8), uye naye mipata inoitwa inobereka. “Mhuka dzose dzesango … dzinotsvaka zvokudya zvadzo kuna Mwari,” uye chisikwa chipenyu chose, kubva kuchipembenene chidukuduku kusvikira kumunhu, zuva rimwe nerimwe chinotsamira pakuchengeta kwake kwouMwari. Namashoko akanaka omunyori wemapisarema, “Izvi zvose zvinomirira kwamuri…. Zvavanopiwa nemi vanounganidza; munozarura ruoko rwenyu, zvinozadzwa nezvakanaka.” Mapisarema 104:20, 21, 27, 28. Shoko rake ndiro rinodzora zvinhu zvakasikwa; anofukidza matenga namakore uye anogadzirira nyika mvura. “Anopa chando semvere dzemakwai; anoparadzira chando chemazaya sedota.” Mapisarema 147:16. “Kana achitaura nenzwi rake, kune mvura zhinji mumatenga, uye anokwidziridza mhute kubva kumigumo yenyika; anoita mheni pamwe chete nemvura, uye anobudisa mhepo muzvitoro zvake.” Jeremia 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.

> “መለኮት መሠረት ሁሉ ነው። እውነተኛ ሳይንስ ሁሉ ከሥራዎቹ ጋር በስምምነት ይኖራል፤ እውነተኛ ትምህርትም ሁሉ ለአገዛዙ መታዘዝ ይመራል። ሳይንስ ለእይታችን አዳዲስ ድንቆችን ይከፍታል፤ ከፍ ከፍ ብሎ ይበራል፥ አዳዲስ ጥልቀቶችንም ይመረምራል፤ ነገር ግን ከምርምሩ ውስጥ ከመለኮታዊ ራእይ ጋር የሚጋጭ ነገር ምንም አያመጣም። ድንቁርና ስለ እግዚአብሔር የሐሰት አመለካከቶችን በሳይንስ ጥሪ ለመደገፍ ሊሞክር ይችላል፤ ነገር ግን የተፈጥሮ መጽሐፍና የተጻፈው ቃል እርስ በርሳቸው ብርሃን ይሰጣሉ። ስለዚህ ፈጣሪውን እንድናመልክ እና በቃሉ ላይ አስተዋይ እምነት እንዲኖረን እንመራለን።” አባቶችና ነቢያት፣ 113–115።

Back to Articles