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.
Петр Христосының шәкірттерінен Өзі туралы кім деп айтатынын сұраған сауалына жауабын білдіргенде, Иса майланған Тұлға — Мәсіх, Мессия екенін танытты. Сондай-ақ, Оның Құдайдың Ұлы екенін де айтты.
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.
Jesus, Caesarea Philippi a dulan pawl an hnuaia ramri lam a thlen khan, a zirtirte hnênah a zâwt a, “Mihringte hian Kei, Mihring Fapa hi, tu nge an tih?” tiin. Anni chuan an chhâng a, “Thenkhat chuan nang hi John Baptist i ni an ti; thenkhat chuan Elias i ni an ti; mi dangte chuan Jeremias emaw, zawlneite zînga pakhat emaw i ni an ti,” an ti a. Ani chuan an hnênah, “Mahse nangni erawh chuan Kei hi tu nge in tih?” a ti a. Tichuan Simon Peteran a chhâng a, “Nang chu Krista, Pathian nung Fapa i ni,” a ti a. Jesu chuan a chhâng leh a, “Simon Barjona, i vanneihthlâk e: tihpuitu chu sa leh thisen a ni lo va, vanah awm Ka Pa’n a ni zâwk. Tin, Kei pawhin ka hrilh che a: nang chu Peter i ni a, he lungphûm chunga hian Ka kohhran ka sa ang a; reihrem kawngkharte pawhin a hneh thei dawn lo. Tin, vân ram chabite chu ka pe che ang a: leia i phuar apiang chu vânah pawh phuar a ni ang; leia i hlam apiang chu vânah pawh hlam a ni ang.” Matthew 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.
Петър стана оръдие, чрез което Светият Дух представи съществената истина, която трябва да разберат сто четиридесет и четирите хиляди. Това стана в Паниум, тоест в Кесария Филипова. Паниум е най-свещеното храмово място в поклонението на змея, защото Гърция представлява света, а светът в последните дни е Обединените нации, които са земният представител на змея. „Портите на ада“ е наименование на храма на Пан, гръцкия козел-бог. Храмът беше построен пред пещера, в която се намираше Изворът на Паниум. Изворът на Паниум захранваше река Йордан, която е символ на Христос.
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.
নাম “Jordan”-এর অর্থ “অবতরণকারী,” এবং এটি উত্তর ইস্রায়েলের পার্বত্য অঞ্চলে তার গতি শুরু করে, হার্মোন পর্বতের প্রস্রবণসমূহ থেকে তার প্রধান উৎস গ্রহণ করে; হার্মোনশ্রেণির সর্বোচ্চ শৃঙ্গ এই পর্বতেই “নরকের দ্বার” নামে পরিচিত প্রস্রবণটি অবস্থিত। Hermon-এর অর্থ “পবিত্র” এবং “Jordon”-এর অর্থ “নিম্নে নামা।” যর্দন নদী হার্মোন পর্বতের উচ্চভূমি থেকে প্রবাহিত হয়ে যর্দন রিফ্ট উপত্যকা বেয়ে নিম্নগামী হয় এবং পরিশেষে মৃত সাগরে উপনীত হয়, যা পৃথিবীর পৃষ্ঠের সর্বনিম্ন বিন্দু।
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.”
ميه جا تغذي نهر الأردن، واللي منبعه من هيكل پان، واللي بالنهاية توصل لأوطى نقطة على الأرض، تِمثّل النزول اللي سواه ابن الله لما ترك أعلى جبل مقدّس ونزل إلى أوطى «بحر ميّت» في هذا العالم. ونزول المسيح من السماء إلى موت الصليب كمان يِمثّل إنّه أخذ على نفسه جسد الإنسان الساقط، لأن رحلته من السماء إلى الصليب كانت تُغذّيها الميه اللي كان منبعها من «أبواب الجحيم».
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.
بحرُ الميّت ليس أدنى موضعٍ على الأرض فحسب، بل هو أيضًا أشدُّ المياهِ ملوحةً على الأرض، إذ تزيد ملوحتُه تسعَ مرّاتٍ على ملوحةِ المحيط. إنّ موتَ المسيح على الصليب، كما يُرمَز إليه ببحر الميّت، هو الموضع الذي ثبّت فيه عهده مع كثيرين.
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.
ug idugo dira ang matag halad sa imong kalan-on nga halad pinaagi sa asin; ug dili mo itugot nga makulang ang asin sa tugon sa imong Dios gikan sa imong kalan-on nga halad: uban sa tanan mong mga halad magahalad ikaw ug asin. 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.
Հերմոն լեռան ակունքներից իջնելով՝ Հորդանան գետը անցնում է Գալիլեայի ծովով, որը հայտնի է նաև որպես Տիբերիայի լիճ և Կիններեթ լիճ։ Գալիլեա նշանակում է «ծխնի» կամ «շրջադարձային կետ»։ Տիբերիոսը այն հռոմեական իշխանի անունն է, որ հաջորդեց Օգոստոս Կեսարին, իսկ լճի ձևի պատճառով այն կոչվում է Կիններեթ, ինչը նշանակում է «տավիղ» կամ «քերական»։ Մարդկության համար շրջադարձային կետը այն ժամանակ էր, երբ իշխում էր Տիբերիոս Կեսարը, և Հիսուսը խաչվեց, ու երկնքում ամեն մի տավիղ լռեց։ Հորդանան գետի աշխարհագրական վկայությունը, «դժոխքի դռների» հետ կապակցությամբ, որը հունական Պան աստծու տաճարն է, խոսում է այն վկայության մասին, որ Պետրոսը հռչակեց Սուրբ Հոգու ներշնչմամբ։
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.
Inkarnacia Krista bola spojením Božstva a ľudstva, ku ktorému došlo, keď na seba božský Syn Boží vzal ľudské telo, a tak spojil Božstvo s ľudstvom, ako to predstavujú vody z Panovho prameňa, ktoré napájajú rieku Jordán. To, čo napájalo Panov prameň, bola rosa, dážď a sneh, ktoré padali na vrchy Hermonu, pričom Hermon predstavuje „svätú“ horu, ktorou je Jeruzalem hore.
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.
Ọghọn n’Iroro nke Devid. Lẹ, bi ó ṣe dára, bi ó sì ṣe dùn tó, kí àwọn arákùnrin máa gbé pọ̀ ní ìṣọ̀kan! Ó dàbí òróró iyebíye lórí orí, tí ń ṣàn sọ̀kalẹ̀ sí irùngbọ̀n, àní irùngbọ̀n Aaroni; tí ó sì sọ̀kalẹ̀ dé etí aṣọ rẹ̀; Gẹ́gẹ́ bí ìrì Hermoni, àti bí ìrì tí ó sọ̀kalẹ̀ lórí àwọn òkè Ṣioni: nítorí ibẹ̀ ni Olúwa pàṣẹ ìbùkún náà, àní ìyè títí láé. Sáàmù 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.
«قیمەتی مەرهەم»ـەکەی کە لەسەر ڕیشی هارون داڕژا، هەمان ئەو ڕۆنە بوو کە کاتێک ئەو و کوڕەکانی وەک کاهینانی خوایەتی دەستنیشان کران، بەکارهێنرابوو.
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.
Nang whakantawa ka koe i te dara aed ochi tokkori altar-yi, geede nang ridiing apipi yed, geede nang Aaron-bala ringi itkara, geede nuba fiting-bala, geede nuba ngwaŋa-kurak-bala, geede nuba ngwaŋa-kurak fiting-bala ringi itkara: geede nuba deŋ hallowed tikra, geede nuba fiting, geede nuba ngwaŋa-kurak, geede nuba ngwaŋa-kurak fiting deŋ ringi. 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.
Петър изрази изповедта на всички ученици, и с това изрази и изповедта на сто четиридесет и четирите хиляди, които трябва да бъдат помазани като единно свещенство, въздигнато като знаме. „Маслото“, с което беше помазан Аарон, беше също като росата на планината Ермон, а също и като росата на Сионските планини. „Маслото“ и „росата“ са посланието, което представлява помазанието на Светия Дух.
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.
Bí àwọn ọ̀run etí sílẹ̀, èmi yóò sì sọ̀rọ̀; kí ilẹ̀ ayé sì gbọ́ ọ̀rọ̀ ẹnu mi. Ẹ̀kọ́ mi yóò sọ̀ kalẹ̀ bí òjò, ọ̀rọ̀ mi yóò rọ̀ bí ìrì, bí òjò kékeré lórí ewé tútù, àti bí ìṣàn omi lórí koríko: Nítorí èmi yóò kéde orúkọ Olúwa: ẹ fi ọlá ńlá fún Ọlọ́run wa. Deuteronomi 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.
“ދިއްވަ” އަކީ ޒައިޔޫނުގެ ފަރުބަދަތަކަށް ވެއްޓޭ “ތަޢުލީމު” އެވެ، އަދި އެއީ ފަހު ޒަމާނުގައި ގޮތްބާރަކަށް ވާ، އެކަކުން ހަތަރު ހަތަރު ހާސް މީހުން، އެބަހީ އެކަކުރާ “ތަބާރަކަށް ތެޔޮ” އެވެ. އެ ތަޢުލީމު ވާރޭ ހެން ތިކިތިކި ވެއްޓެއެވެ، އަދި ދިއްވަ ހެން ފެންވަރު ވެއްޖެއެވެ، އެހެނީ އެއީ “އިޢުލާނުކުރެވޭ” ކަމެކެވެ. އެއީ އިޢުލާނުކުރެވެނީ އުޑާއި ބިން ކަންދީ އޭގެ އަފުން ނިކުންނަ ބަސްތައް އަޑުއަހާ އިވޭން ޖެހޭތީއެވެ، އެއީ އެއްގޮތްވެފައިވާ ކާހިނުންގެ ޚިދުމަތްތެރިކަމެއް މެދުގައި، އެއީ މިޑްނައިޓް ކްރައި އަދި ލައުޑް ކްރައިގެ މެސެޖުތައް އިޢުލާނުކުރާ ޢަލާމާތެވެ.
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.
Opa məsiwəp dağlar üzərinə xoş xəbərlər gətirənin ayaqları, barışı elan edənin; xeyir barədə xoş xəbərlər gətirənin, qurtuluşu elan edənin; Siona: Sənin Allahın hökm sürür! — deyənin ayaqları! Gözətçilərin səslərini ucaldacaq; birlikdə, bir səslə nəğmə oxuyacaqlar; çünki Rəbb Sionu yenidən bərpa etdiyi zaman onlar üz-üzə görəcəklər. Ey Yerusəlimin viran yerləri, sevinclə coşun, birlikdə nəğmə oxuyun; çünki Rəbb Öz xalqına təsəlli vermişdir, Yerusəlimi satın almışdır. Rəbb bütün millətlərin gözü önündə Öz müqəddəs qolunu açmışdır; və yer üzünün bütün ucları Allahımızın qurtuluşunu görəcəkdir. Yeşaya 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.
ರೇಯ ಕೊನೆಯ ದಿನಗಳ ಕಾಯುವವರು, ಪೇತ್ರನಿಂದ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟವರು, ರಕ್ಷಣೆ ಮತ್ತು ಸಮಾಧಾನವನ್ನು ಪ್ರಕಟಿಸುವರು; ಅವರು ಏಕಮನಸ್ಕರಾಗಿರುವರು, ಯಾಕಂದರೆ ಅವರು ಮುಖಾಮುಖಿಯಾಗಿ ಒಂದೇ ದೃಷ್ಟಿಯಿಂದ ನೋಡುವರು. ಇದು “ಕರ್ತನು ಸಿಯೋನನ್ನು ಮತ್ತೆ ತರುವಾಗ” ಸಂಭವಿಸುತ್ತದೆ. “ಮತ್ತೆ ತರು” ಎಂದು ಅನುವಾದಿಸಲ್ಪಟ್ಟಿರುವ ಹೀಬ್ರೂ ಪದದ ಅರ್ಥ “ಹಿಮ್ಮುಖಗೊಳಿಸು” ಎಂಬುದಾಗಿದೆ. ಕರ್ತನು ಸಿಯೋನನ್ನು ಹಿಮ್ಮುಖಗೊಳಿಸುವನು ಎಂದರೆ, ಚದರಿಕೆಯಿಂದ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಂತೆ ಸಿಯೋನು ಬಂಧನದಲ್ಲಿತ್ತು ಎಂಬ ಅರ್ಥ; ಮತ್ತು ಆ ಬಂಧನವು ಕೊನೆಗೊಳ್ಳುವಾಗ ಅದು ಹಿಮ್ಮುಖಗೊಳ್ಳುತ್ತದೆ.
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.
Achikee, Awgya no se, Bere a mfeɛ aduɔson no bɛwie wɔ Babilon akyi no, mɛsra mo, na mayɛ me asɛm pa a maka akyerɛ mo no ama mo, wɔ me ma mo asan aba ha yi mu. Na minim adwene a medwene fa mo ho, Awgya na ɔse, asomdwoeɛ adwene, na ɛnyɛ amanehunu deɛ, sɛ mede awieeɛ a mohwɛ kwan no bɛma mo. Afei mobɛfrɛ me, na moakɔ abɔ me mpaeɛ, na metie mo. Na mobɛhwehwɛ me, na moahu me, sɛ mode mo koma nyinaa bɛhwehwɛ me a. Na moahu me, Awgya na ɔse; na mɛdan mo nnommum tenabea no akyi, na maboaboa mo ano afi amanaman no nyinaa mu, ne mmeaeɛ a mahwete mo agu so no nyinaa mu, Awgya na ɔse; na mede mo bɛsan aba beaeɛ a mehyɛɛ sɛ wɔfa mo kɔɔ nnommum mu no. 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.
ଆଲ୍ଲାଙ୍କ ସମସ୍ତ ନବୀମାନେ ଶେଷ ଦିନଗୁଡ଼ିକୁ ଉଦ୍ଦେଶ୍ୟ କରି କହୁଛନ୍ତି, ଏବଂ ଶେଷ ଦିନଗୁଡ଼ିକରେ ତାଙ୍କର ଲୋକମାନେ ଏମିତି ଗୋଟିଏ ବନ୍ଦୀତ୍ୱରେ ଅଛନ୍ତି ଯାହାକୁ ପୂର୍ବବସ୍ଥାକୁ ଫେରାଇ ଦିଆଯିବ, ଯେପରିକି ଭବିଷ୍ୟଦ୍ବାଣୀର ସାକ୍ଷ୍ୟ ପୂରଣ ହେଉ।
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.
እግዚአብሔር ወደ ኤርምያስ የመጣው ቃል እንዲህ ይላል፤ የእስራኤል አምላክ እግዚአብሔር እንዲህ ይናገራል፦ የተናገርሁልህን ቃሎች ሁሉ በመጽሐፍ ጻፍልህ። እነሆ፥ ቀኖች ይመጣሉ፥ ይላል እግዚአብሔር፥ የሕዝቤን እስራኤልንና ይሁዳን ምርኮኝነት እመልሳለሁ፥ ይላል እግዚአብሔር፤ ለአባቶቻቸውም የሰጠኋት ምድር ወደ እርስዋ እመልሳቸዋለሁ፥ እርስዋንም ይወርሳሉ። ኤርምያስ 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.
Սակայն երեք ու կես օր քնելուց հետո, ճիշտ ինչպես Ղազարոսը չորս օր քնեց, և Դանիելը քսանմեկ օր սուգ արեց, Միքայելը հարություն է տալիս երկու վկաներին, որոնք Նրա վերջին օրերի ժողովուրդն են, և նրանց բերում է միաբանության, ինչպես նաև օծում է նրանց մի պատգամի միջոցով, որը հրատարակվում է ամբողջ աշխարհում։ Այդ պատգամը Հերմոն լեռան «ցողն» է (սրբազան լեռը), որ սնուցում է Պանի ակունքը, որն այնուհետև սնուցում է Հորդանան գետը։ Այն օծումը, որ իրականացվում է այդ պատգամով, ներկայացնում է Հիսուսի օծումը, որը նշանավորեց այն պահը, երբ Նա դարձավ Քրիստոս, ինչպես Պետրոսը վկայեց։
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.
نە چاغدا پێترۆس مەسیحی وەک کوری خودا ناساند، ئەوا مەسیحی وەک هەم کوری خودا و هەم کوری مرۆڤ نیشان دا، وەک لەلایەن ئاوی «دەرگاکانی دۆزەخ»ەوە کە ڕووباری ئوردون پڕ دەکاتەوە نمایەندەکراوە. دانپێدانانی پێترۆس بە هەناسەدانی ڕۆحی پیرۆز بەرهەم هات، و ئەو ڕاستییە، کە عیسا مەسیح بوو، ئەو مەسحدراوە، و کە ئەو هەم خودا بوو و هەم مرۆڤ، هەمان ئەو ڕاستییە بوو کە عیسا وەک ئەو ڕاستییە ناساندی کە دەبێتە تەوەری جەنگەکە دژ بە گەلی خودا لە ڕۆژانی کۆتایی، ئەوانەی مەسیح بەڵێنی پێدان سەرکەوتوو دەبن، چونکە «دەرگاکانی دۆزەخ» بەسەر ئەم ڕاستییەدا زاڵ نابن.
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.
Sự thật là vào ngày 11 tháng 9 năm 2001, cũng như Đức Chúa Jêsus đã được xức dầu tại phép báp-têm của Ngài, thì việc đóng ấn cho một trăm bốn mươi bốn ngàn đã bắt đầu; và trong lịch sử ấy sẽ có một sự thất vọng làm cho dân cuối cùng của Ngài bị giết, cho đến khi Ngài khiến họ sống lại và đảo ngược cảnh phu tù của họ. Tiến trình phục sinh bao gồm việc hiệp nhất dân Ngài thành một đạo binh hùng mạnh được giương lên như một ngọn cờ. Công việc làm cho sống lại, thanh tẩy, hiệp nhất và giương lên, sau sự chết nơi các đường phố, được minh họa trong các câu mười đến mười lăm của Đa-ni-ên chương mười một, cũng như trong những đoạn Kinh Thánh khác. Nhưng trong các câu mười ba đến mười lăm, Đấng Christ một lần nữa đã đem các môn đồ của Ngài đến Sê-sa-rê Phi-líp, đến Panium, và chính tại đó ấn của Đức Chúa Trời được đóng vào cho cõi đời đời.
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”.
بهراستی تنها هنگامی که ژرفای این حقایق را درمییابیم، میتوانیم مکاشفاتِ حقیقتِ نهفته در شهادتِ قیصریهٔ فیلپی را تشخیص دهیم. در آیهٔ هجده از باب شانزدهمِ متی، نامِ شمعون باریونا به پطرس تغییر مییابد، که چنانکه پیشتر در مقالهای اخیر یاد شد، نمادِ یکصد و چهل و چهار هزار است. مکاشفهٔ ریاضیِ برقرارشده در آن آیه، عیسی را بهعنوانِ شمارندهٔ شگفتانگیز بزرگ میدارد، زیرا نهتنها میتوان پطرس را نمایندهٔ یکصد و چهل و چهار هزار دانست، بلکه متی 16:18 نیز نمادِ ریاضیِ «فی» است.
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.”
“phi” ܝܠܗ̇ ܚܕܐ ܡ̣ܢ ܐܬܘ̈ܬܐ ܕܡܠܬܐ “Philippi”، ܕܝܠܗ̇ ܬܪܝܢ ܫܡ̈ܗܐ ܕܡܕܝܢܬܐ ܕܦܢܝܘܡ. ܩܕܡ ܕܢܥܠ ܠܪܝܫܐ ܕܚܘܫܒ̈ܐ ܕܩܫܝ̈ܐ ܕܡܬܩܫܪܝܢ ܒـ“phi”، ܘܐܝܟ ܕܦܩܕܬܐ ܕܡܢܝܢܐ ܡܚܘܝܐ ܐܝܬ ܠܢ ܠܡܕܥ ܕܡܬܝ ܬܡܢܬܥܣܪ ܡܚܕܐ ܕܝܫܘܥ ܡܠܠ ܠܦܛܪܘܣ ܒܥܒܪܝܐ، ܘܗ̇ܘ ܐܬܟܬܒ ܒܝܘܢܝܐ، ܘܡܢ ܒܬܪ ܗܟܢ ܐܬܬܪܓܡ ܠܐܢܓܠܝܫ. ܗܠܝܢ ܬܠܬܐ ܫܘܥ̈ܠܐ ܡܚܘܝܢ ܥܠ ܫܘܠܛܢܗ ܕܡܫܝܚܐ ܥܠ ܡܠܬܗ. ܘܟܕ ܡܠܬܐ ܡܬܒܩܝܐ ܥܡ ܢܘܗܪܐ ܕܛܟܣܐ ܡܬܡܬܝܚܢܐ، ܗ̇ܘ ܕܒܗ ܡܬܟܦܠܝܢ ܡܕܪ̈ܓܐ ܡܢܝ̈ܢܐ، ܡܬܓܠܐ ܕܫܡܗ ܕܦܛܪܘܣ ܫܘܐ ܠܡܐܐ ܘܐܪܒܥܝܢ ܘܐܪܒܥܐ ܐܠܦ̈ܐ، ܘܒܗܢܐ ܡܬܚܙܩ ܝܫܘܥ ܐܝܟ ܡܢܝܢܐ ܬܡܝܗܐ. ܘܒܗ̇ ܗܝ ܦܣܘܩܬܐ ܓܘܦܗ̇، ܐܝܟܐ ܕܝܫܘܥ ܡܟܪܙ ܕܗܘ ܢܒܢܐ ܠܥܕܬܗ، ܫܘܠܛܢܗ ܕܡܢܝܢܐ ܬܡܝܗܐ ܥܠ ܬܪܓܘܡܐ ܫܩܠ ܐܝܕܐ ܠܡܥܒܕܐ ܕܫܪܪܐ ܕܡܬܬܚܙܐ ܒܦܣܘܩܬܐ ܬܡܢܬܥܣܪ ܕܩܦܠܐ ܫܬܥܣܪ، ܢܗܘܐ ܡܝܬܠ ܠܪܡܙܐ ܡܬܡܬܝܚܢܐ ܕـ“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.
অঁহো, ময় তোমাকো কওঁ যে, তুমি পিতর; আর এই শিলাৰ ওপৰত ময় মোৰ গিৰ্জা নিৰ্মাণ কৰিম; আৰু পাতালৰ দুৱাৰবোৰ তাৰ বিৰুদ্ধে জয়লাভ কৰিব নোৱাৰিব। মথি ১৬:১৮।
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.
Ay iglesia manaka janiw sapa kuti Jesúsax Cristóspachawa, ukatsti Jupax Diosan Yuqapawa sasaw yatichäwimpik saytʼayatäkiti, jan ukasti Jupax Arupawa, uka Arusti taqi kuns luräna ukat taqi kuns apnaqaskaraki, jakhunaka, aruchasiñ kamachi ukat jaqinakan luratanakapasa ukar irptasa, uka chiqan saytʼatätapatsa.
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.
Zaro ham un ameqran miras, ayink' vonk' naksanvetsan ayni npataki hamar, or gortsum ē amen inch ir kamki khorhrdi hamadzayn. Ephesians 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, izay matetika aseho amin’ny litera grika φ (phi), dia fitoviana raikitra ara-matematika izay mitentina eo ho eo amin’ny 1.618033988749895. Ity isa ity dia fantatra amin’ny anarana hoe tahan’ny volamena na ampahany masina. Isa “tsy voafetra anaty ampahany tsotra” izy, izany hoe tsy azo aseho amin’ny alalan’ny ampahany tsotra, ary ny fanoratana azy amin’ny endrika desimaly dia mitohy tsy manam-petra sady tsy miverimberina.
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.
النسبة الذهبية لها خصائص كثيرة مدهشة، وتظهر في سياقات متعددة في الرياضيات والفن والعمارة والطبيعة وغيرها من المجالات. وكثيرًا ما توجد في الأشكال الهندسية، مثل المستطيلات والخماسيات والاثني عشريات الوجوه، حيث تكون نسبة الضلع الأطول إلى الضلع الأقصر مساوية لِفاي.
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.
En el arte y la arquitectura, se considera que la proporción áurea crea proporciones estéticamente agradables. Ha sido utilizada por artistas y arquitectos a lo largo de la historia, desde las civilizaciones antiguas hasta el Renacimiento y más allá, para diseñar composiciones, edificios y obras de arte. En matemáticas, la proporción áurea aparece en diversas ecuaciones y sucesiones matemáticas, incluida la sucesión de Fibonacci, en la que cada término es la suma de los dos términos precedentes. A medida que los términos de la sucesión de Fibonacci aumentan, la razón entre términos consecutivos se aproxima a 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.
आयत 16:18 में हम गणितीय फाई (1.618…) पाते हैं। यीशु, वह परमेश्वर “जो अपनी ही इच्छा की सम्मति के अनुसार सब कुछ करता है,” ने यह ठहराया कि वह अपने पल्मोनी होने की—अर्थात् अद्भुत संख्या, या भेदों का गणना करनेवाला होने की—अपनी छाप उस भविष्यद्वाणी-संबंधी भूगोल में स्थापित करे, जो अन्तिम दिनों में उसकी कलीसिया के नरक के फाटकों के विरुद्ध युद्धस्थल की पहचान कराता है। उस भविष्यद्वाणी-संबंधी युद्धस्थल पर, संख्याओं पर अपने नियंत्रण के द्वारा, उसने एक लाख चवालीस हज़ार को “पतरस” के द्वारा निरूपित किया, जिसका नाम “शमौन”—अर्थात् कबूतर के संदेश को सुननेवाला—से बदलकर “पतरस” कर दिया गया था; इस प्रकार उसने एक लाख चवालीस हज़ार को अन्तिम दिनों में अपनी वाचा की प्रजा के रूप में चिह्नित किया।
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.
هغه «صخره» چې هغه خپله کلیسا پرې جوړه کړه، هماغه د بنسټ ډبره ده، د لاویانو د شپږ ویشتم فصل د «اووه ځلو» بنسټ او اصلي کونجي ډبره؛ ځکه هېڅ رښتینی بنسټ له مسیح پرته نشته. د مسیح له بپتسمې څخه، کله چې شمعون د کوترې پیغام «واورېد»، د مړه سمندر تر صلیب پورې، د زر دوه سوه او شپېتو ورځو لپاره، هره ورځ دوه ځله، د سهار او ماښام قرباني کېدله، پرته له دې چې د زر دوه سوه او شپېتو ورځو په وروستۍ ورځ، ځکه په هماغه ورځ د ماښام قرباني له کاهن څخه وتښتېده، او پر صلیب مسیح د دوه زره پنځه سوه او شلمې نذرانې په توګه مړ شو.
“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.
«همهچیز وحشت و آشوب است. کاهن در آستانهٔ ذبحِ قربانی است؛ اما کارد از دستِ بیرمقِ او فرو میافتد، و برّه میگریزد. در مرگِ پسرِ خدا، نمونه با تحققِ کاملِ خود تلاقی کرده است. آن قربانیِ عظیم تقدیم شده است. راهِ ورود به اقدسالاقداس گشوده شده است. راهی نو و زنده برای همگان فراهم آمده است. دیگر انسانیتِ گناهکار و غمدیده نیاز ندارد در انتظار آمدنِ کاهنِ اعظم بماند.» آرزوی اعصار، 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.
هغه «صخره» چې هغه به خپله کلیسا پرې جوړه کړي، هماغه د بنسټ ډبره ده چې معمارانو رده کړې وه، او د هغې شمېر «دوه زره پنځه سوه او شل» دی. مسیح په یوه لنډ آیت کې ځان د ټولو شیانو د مالک په توګه وړاندې کوي، او کله چې دا کوي، هغه د دانیال د یوولسم فصل په دیارلسم تر پنځلسمو آیتونو کې ولاړ او وینا کوونکی دی.
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.
مر ھم تُواں اَکھناں: تُو پطرس اَیں، اَتے اِس چٹان تے مَیں آپݨی کلیسیا تعمیر کراں گا؛ اَتے دوزخ دے دروازے اِس اُتے غالب نئیں آ سڳن۔ متی 16:18۔
We will continue this study in the next article.
Ce nōxwyļxa eṣṣulīc iśdīnxu mun ṇimhiƚmuza xašūl.
“‘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.
“‘Sirrīl toɓɓere ɓe Allah Maawɗo meeɗen; kono ko ɓe andinanii ɓe ɗee ko woni meeɗen e ɓiɓɓe meeɗen haa abadaa.’ Deuteronomii 29:29. No feewi no Allah waɗiri golle taggugol ngol, O hollitanaaɗo yimɓe hay gooto; siansi neɗɗaaku waawa yiytaade sirrii Maawɗo Koo Dow. Baawɗe maako taggooje ɗee ɗon mbaawaa faamde no wonnoo nguurndam maako.”
“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.
“Eloheem ishkataqen adfel n tafat ɣer umaḍal di tmusni akked tẓuri; maca mi ara d-meslayen yimdanen i yettwaḥsaben d imusnawen ɣef yisental-a seg tmuɣli n umdan kan, war ccek ad awḍen ɣer yigemmaḍ ur nṣeḥḥu ara. Izmer ad yili d ayen ur nukkes ara ma yella neṣṣenqad ugar n wayen i yessebgen Wawal n Eloheem, ma d neẓriyat-nneɣ ur mgarradent ara akked yiferdisen i yettwafen deg Tira-yaqqisen; maca wid i yettǧǧan Wawal n Eloheem, u ttnaqalen ad seggmen igiten-is i d-yexleq s yisennanen n tmusni, la d-ttḥerṛiken war takarḍa neɣ amnir ɣef yil agrakal ur nettwassen ara. Imeɣran n wallaɣen, ma ur ttwanhan ara s Wawal n Eloheem deg unadi-nsen, ad qqimen d-ruḥen deg useɛɛi-nsen ad ḍefren assaɣen gar tmusni d uweḥyi. Acku Axellaq d igiten-is bɛedden aṭas i tegzi-nsen, almi ur zmiren ara ad ten-segzin s yilugan n ugama, tḥesben taṛikh n Tbibelt ur tettwaṭṭaf ara. Wid i yettcakkan deg uselḥu n yiseklasen n Lɛahd Aqbur d Lɛahd Amaynut, ad ttwawin ad kemmlen yiwen umecwar ugar, ad cakken ula deg tella n Eloheem; sinna, mi ara sɛun amrar-nsen, ad ttwaǧǧen ad ḥerṛiken iman-nsen ɣef tẓegwa n tjehli d tnekra.”
“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.
“Ñuqakunaqa iñiypa llamp’u kayninta chinkachisqaku. Diospa Santu Siminpa divina autoridadninpi huk takyaq iñiy kananmi. Bibliataqa mana runakunapa cienciamanta yuyaykuna-wan pruebanachu. Runapa yachayninqa mana atinisqa pusana-mi. Escéptico runakuna, Bibliata leespanku mana allin rimayta mask’aspa, ichaqa cienciata utaq revelacionta mana hunt’asqa unanchasqanrayku, iskaynin ukhupi ch’iqchiyninkuna kasqanta ninqakuchá; ichaqa allinta entiendesqa kaptinqa, tukuy imapi hunt’asqa armoniapi kanku. Moisesqa Diospa Espiritunpa pusayninwan qillqarqan, hinallataq geologiamanta chiqap teoríaqa manam ima tarisqankunatapas ninqachu paypa nisqankunawan mana tinkuchiy atisqa kasqanta. Tukuy cheqaq kayqa, naturalezapi kaqpas utaq revelacionpi kaqpas, tukuy rikuriykunanpi kikillanwanmi sutinchakun.”
“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.
“Anutqellriit iluani apeqquterpassuit saqqummersinneqartarput ilinniarsimaneq piviusorsiortoq tunngavigalugu ilisimasallit annerpaamik itisuumik eqqarsarsinnaasutilluunniit akineqarsinnaanngisaannik. Sammisat taakku eqqumaffigineqarput takutinniarluta ullut tamaasa inuuneq nalinginnaasoq eqqarsaatigalugu nalinginnaasumik pisartunut ilaagaluartuniluunniit qanoq amerlatigisunik peqarnersoq, eqqarsaatit killilikkat, ilisimasaminnik tulluusimaarutigisaqaraluarlutik, tamakkerlugit paasilluarsinnaanngisaannik.
“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!
“Emiimano bafumbo ba syaansi bajingulula mbati bakombola kuumvwisya busongo bwa Leza, eco ncaakacita na cingi ncaakonzya kucita. Muzeezo uyu uli muluumuno kuti Uyo ulilemezesyegwa a milao yakwe mwini. Bantu na balakana kubapo kwakwe naa kulikanda, naa kuyeeya kuti bakonzya kupandulula zintu zyoonse, nokuba milimo ya Muuya wakwe aa moyo wa muntu; alimwi tabachisinizyi zina lyakwe naa kuyoowa nguzu zyakwe. Tabasyomi mu zintu zya bulezya, nkaambo tabamvwisyi milao ya Leza naa nguzu zyakwe zitagumi zyakukonzya kucita kuyanda kwakwe kwinda muli njiyo. Mbubonya mbulyo ijwi lya kuti ‘milao ya bubumbo’ ncolikozesegwa, lilamanyika zyaake zintu bantu nzibakonzya kuvumbula kujatikizya milao iitondezya nyika ya mubili; pele bulizi bwabo mbusyoonto buti, alimwi munda omupati buti awo Mulengi mwakonzya kubeleka mu kuzyungana a milao yakwe mwini, nekuba uli kucilila cakumvwika kuli zidalwa zya bukomezi busyoonto!”
“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.
“ꯑꯃꯥ ꯑꯃꯥꯁꯨ ꯂꯩꯔꯤ ꯃꯈꯥꯅꯥ ꯊꯥꯗꯣꯛꯄ ꯋꯥꯡꯃꯗꯨ ꯃꯥꯇꯔꯗꯥ ꯂꯩꯔꯦ—ꯃꯥꯇꯔꯗꯥ ꯑꯆꯨꯝꯕ ꯃꯈꯜ ꯈꯔ ꯄꯤꯕꯤꯔꯦ, ꯑꯗꯨꯒ ꯃꯗꯨꯗꯤ ꯃꯍꯥꯛꯀꯤ ꯃꯃꯥꯡꯗꯥ ꯂꯩꯔꯤꯕ ꯑꯉꯥꯡꯕ ꯅꯨꯡꯉꯥꯏ ꯃꯁꯥꯅꯥ ꯊꯕꯛ ꯇꯧꯅꯕ ꯇꯥꯖꯤ; ꯑꯃꯁꯨꯡ ꯄ꯭ꯔꯀ꯭ꯔꯤꯇꯤꯒꯤ ꯊꯕꯛꯁꯤꯡꯗꯨ ꯑꯃꯨꯛ ꯍꯟꯅ ꯄꯥꯟꯅꯕ ꯂꯥꯏꯁꯤꯡꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅꯥ ꯄꯥꯡꯊꯣꯛꯄꯅꯤ, ꯃꯗꯨꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅꯥ ꯑꯩꯒꯤ ꯑꯃꯨꯛ ꯑꯩꯒꯤ ꯏꯁ꯭ꯋꯔ ꯑꯃꯁꯨ ꯍꯥꯏꯕ ꯂꯩꯇꯅꯥ ꯊꯥꯗꯣꯛꯄ ꯉꯝꯗꯦ. ꯑꯁꯤ ꯑꯔꯥꯟꯕ ꯁꯥꯏꯟꯁ ꯑꯃꯅꯤ, ꯑꯃꯁꯨꯡ ꯏꯁ꯭ꯋꯔꯒꯤ ꯋꯥꯍꯩꯗꯥ ꯃꯁꯤ ꯁꯝꯃꯣꯏ ꯑꯣꯏꯗꯦ. ꯄ꯭ꯔꯀ꯭ꯔꯤꯇꯤꯑꯁꯤ ꯃꯍꯥꯛꯀꯤ ꯁ꯭ꯔꯤꯁ꯭ꯇꯥꯔꯒꯤ ꯊꯧꯋꯥꯏꯃꯆꯥꯅꯤ. ꯏꯁ꯭ꯋꯔꯅ ꯃꯍꯥꯛꯀꯤ ꯂꯥꯏꯁꯤꯡ ꯂꯧꯊꯣꯛꯄ ꯉꯝꯗꯦ ꯅꯠꯇ꯭ꯔꯒ, ꯃꯗꯨꯒꯤ ꯃꯇꯨꯡ ꯃꯉꯥꯜ ꯍꯟꯅ ꯊꯕꯛ ꯇꯧꯗꯦ; ꯑꯩꯅꯥ ꯃꯍꯥꯛ ꯃꯇꯝ ꯄꯨꯝꯅꯃꯛꯇꯥ ꯃꯗꯨꯁꯤꯡ ꯃꯍꯥꯛꯀꯤ ꯑꯦꯛꯁꯇ꯭ꯔꯨꯃꯦꯟꯇꯁꯤꯡ ꯑꯣꯏꯅꯥ ꯁꯤꯖꯤꯟꯅꯔꯤ. ꯄ꯭ꯔꯀ꯭ꯔꯤꯇꯤꯅ ꯃꯁꯤ ꯈꯪꯍꯜ ꯂꯩꯕ ꯑꯃ, ꯑꯃꯨꯛ ꯂꯩꯔꯤꯕ ꯑꯃ, ꯑꯃꯁꯨꯡ ꯊꯕꯛ ꯇꯧꯔꯤꯕ ꯅꯨꯡꯉꯥꯏ ꯑꯃꯒꯤ ꯁꯥꯈꯤ ꯄꯤꯔꯦ, ꯃꯗꯨ ꯃꯍꯥꯛꯀꯤ ꯂꯥꯏꯁꯤꯡꯒꯤ ꯃꯅꯨꯡꯗ ꯑꯃꯁꯨꯡ ꯃꯗꯨꯁꯤꯡꯒꯤ ꯈꯨꯗꯣꯡꯆꯥꯕꯗ ꯊꯕꯛ ꯇꯧꯔꯤ. ꯄ꯭ꯔꯀ꯭ꯔꯤꯇꯤꯗ ꯄꯥꯕꯅꯤ ꯏꯄꯥ ꯑꯃꯁꯨꯡ ꯃꯆꯥꯒꯤ ꯃꯇꯝ ꯄꯨꯝꯅꯃꯛꯇ ꯊꯕꯛ ꯇꯧꯔꯤꯕ. ꯈ꯭ꯔꯤꯁ꯭ꯇꯅ ꯍꯥꯏ, ‘ꯑꯩꯒꯤ ꯏꯄꯥ ꯑꯁꯤ ꯍꯧꯖꯤꯛ ꯐꯥꯎꯕꯗꯒꯤ ꯊꯕꯛ ꯇꯧꯔꯤ, ꯑꯃꯁꯨꯡ ꯑꯩꯁꯨ ꯊꯕꯛ ꯇꯧꯔꯤ.’ 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.
لېویان، په هغه سرود کې چې نحمیا ثبت کړی، داسې ووییل: «ته، همدا ته، یواځې څښتن یې؛ تا اسمان، د اسمانونو اسمان، له خپل ټول لښکر سره، ځمکه او هر څه چې پکې دي، … پیدا کړي دي، او ته هغوی ټول ساتې.» نحمیا ۹:۶. د دې نړۍ په اړه، د خدای د خلقت کار بشپړ شوی دی. ځکه «کارونه د نړۍ له بنسټ ایښودلو راهیسې بشپړ شوي وو.» عبرانیان ۴:۳. خو د هغه ځواک لا هم د خپل خلقت د موجوداتو په ساتنه کې کار کوي. دا ځکه نه ده چې هغه نظام چې یو ځل په حرکت کې اچول شوی وي، د خپل ذاتي ځواک له مخې په خپله روان پاتې کېږي چې نبض وهي او سا پر سا پسې راځي؛ بلکې هره سا، د زړه هر درزا، د هغه د هرځای خپرې پاملرنې یو ثبوت دی چې په هغه کې «ژوند کوو، خوځېږو، او خپل هستي لرو.» اعمال ۱۷:۲۸. دا هم د کوم ذاتي ځواک له کبله نه ده چې ځمکه کال په کال خپل نعمتونه راوباسي او د لمر شاوخوا خپل حرکت ته دوام ورکړي. د خدای لاس سیارې رهبري کوي او هغوی د اسمانونو په منځ کې په خپل منظم بهیر کې په خپل ځای ساتي. هغه «د هغوی لښکر په شمېر راباسي؛ هغوی ټولو ته په نوم غږ کوي؛ د خپل توان د عظمت او د خپل قوت د زور له امله، یو هم نه پاتې کېږي.» اشعیا ۴۰:۲۶. د هغه په ځواک نباتات وده کوي، پاڼې راڅرګندېږي او ګلان غوړېږي. هغه «واښه پر غرونو راشنوي» (مزامیر ۱۴۷:۸)، او د هغه په وسیله درې حاصلخېز کېږي. «د ځنګله ټول ځناور … خپله خوراک له خدایه غواړي،» او هر ژوندی مخلوق، له تر ټولو کوچني حشرې نیولې تر انسانه، هره ورځ د هغه د تدبیري پاملرنې محتاج دی. د زبور ویونکي په ښکلو الفاظو کې: «دا ټول ستا په تمه دي…. څه چې ته هغوی ته ورکوې، هغه یې راټولوي؛ ته خپل لاس پرانیزې، نو له خیر څخه ماړه کېږي.» مزمور ۱۰۴:۲۰، ۲۱، ۲۷، ۲۸. د هغه کلام عناصر مهاروي؛ هغه اسمانونه په ورېځو پټوي او د ځمکې لپاره باران برابروي. «هغه واوره د وړۍ په څېر ورکوي؛ کنګل د اېرو په شان خپروي.» مزمور ۱۴۷:۱۶. «کله چې هغه خپل غږ پورته کړي، په اسمانونو کې د اوبو ډېرښت وي، او هغه بخارات د ځمکې له پایونو راخېژوي؛ له باران سره برېښناوې جوړوي، او باد له خپلو خزانو څخه راباسي.» ارمیا ۱۰:۱۳.
“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.
«እግዚአብሔር የሁሉ መሠረት ነው። እውነተኛ ሳይንስ ሁሉ ከሥራዎቹ ጋር ተስማሚ ነው፤ እውነተኛ ትምህርት ሁሉም ሰውን ለመንግሥቱ ታዛዥነት ያመራል። ሳይንስ ለዓይናችን አዲስ ድንቆችን ይከፍታል፤ ከፍ ብሎ ይበራል፥ አዲስ ጥልቀቶችንም ይመረምራል፤ ነገር ግን ከምርምሩ የመለኮታዊ ራእይን የሚቃረን ምንም ነገር አያመጣም። ድንቁርና ስለ እግዚአብሔር የሐሰት አመለካከቶችን በሳይንስ ይግባኝ ለመደገፍ ሊሞክር ይችላል፤ ነገር ግን የተፈጥሮ መጽሐፍና የተጻፈው ቃል እርስ በእርሳቸው ብርሃን ያበራሉ። እንዲሁም ፈጣሪን እንድናመልክና በቃሉ ላይ በማስተዋል የተመሠረተ እምነት እንዲኖረን እንመራለን።» አባቶችና ነቢያት፣ 113–115.