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.

À l’instant où Pierre formula sa réponse à la question du Christ sur l’identité que les disciples Lui attribuaient, il déclara que Jésus était l’Oint, le Christ, le Messie. Il affirma aussi qu’Il était le Fils de Dieu.

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.

当耶稣到了该撒利亚·腓立比的境内，就问门徒说：“人说我——人子——是谁？”他们说：“有人说是施洗的约翰；有人说是以利亚；又有人说是耶利米，或是先知里的一位。”耶稣对他们说：“你们说我是谁？”西门彼得回答说：“你是基督，是永生神的儿子。”耶稣回答他说：“西门·巴约拿，你是有福的！因为这不是属血肉的指示你的，乃是我在天上的父指示的。我还告诉你：你是彼得，我要把我的教会建造在这磐石上；阴间的门不能胜过它。我要把天国的钥匙给你；凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放。”马太福音 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.

பரிசுத்த ஆவியானவர், ஒருநூற்று நாற்பத்துநாலாயிரம் பேர் அறிந்துகொள்ள வேண்டிய அத்தியாவசிய சத்தியத்தை, பேதுருவின் மூலம் வெளிப்படுத்தினார். அவர் அதை பணியம் என்னும் இடத்தில், அதாவது கெய்சரியா பிலிப்பியில், செய்தார். பாம்பின் ஆராதனையில் பணியம் மிகவும் பரிசுத்தமான ஆலயத் தலமாகும்; ஏனெனில் கிரேக்கம் உலகத்தை பிரதிநிதித்துவப்படுத்துகிறது, மேலும் கடைசி நாட்களில் உலகம் என்பது ஐக்கிய நாடுகள் சபையாகும்; அது பாம்பின் பூமியிலுள்ள பிரதிநிதியாக இருக்கிறது. “பாதாளத்தின் வாசல்கள்” என்பது கிரேக்க ஆட்டுத்-தெய்வமான பானின் ஆலயத்திற்கான ஒரு பெயராகும். அந்த ஆலயம், பணியத்தின் ஊற்று இருந்த ஒரு குகையின் முன்பாக கட்டப்பட்டது. பணியத்தின் ஊற்று, கிறிஸ்துவின் ஒரு அடையாளமாகிய யோர்தான் ஆற்றிற்கு நீரூட்டியது.

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.

Le nom « Jourdain » signifie « celui qui descend », et il commence son cours dans la région montagneuse du nord d’Israël, tirant sa source principale des sources du mont Hermon, le plus haut sommet de la chaîne de l’Hermon, où se trouve la source appelée les « portes de l’enfer ». Hermon signifie « sacré » et « Jourdain » signifie « descendre ». Le fleuve Jourdain prend sa source dans les hautes terres du mont Hermon et descend à travers la vallée du rift du Jourdain, pour atteindre finalement la mer Morte, qui est le point le plus bas de la surface de la Terre.

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.”

Lanmè ki alimante larivyè Jouden an, ki soti nan tanp Pan an, epi ki finalman rive nan pwen ki pi ba sou tè a, reprezante desandan Pitit Bondye a te fè lè Li te kite mòn sakre ki pi wo a pou desann rive nan “lanmè mouri” ki pi ba nan mond sa a. Desandan Kris la depi syèl la jouk nan lanmò kwa a reprezante tou lefèt ke Li te pran sou tèt Li chè moun ki tonbe a, paske vwayaj Li soti nan syèl la rive sou kwa a te alimante pa dlo ki te soti nan “pòtay lanfè yo.”

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.

La mer Morte n’est pas seulement le lieu le plus bas de la terre, elle est aussi l’étendue d’eau la plus salée de la terre, neuf fois plus salée que l’océan. La mort de Christ sur la croix, préfigurée par la mer Morte, est l’endroit où Il a confirmé son alliance avec plusieurs.

And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt. Leviticus 2:3.

Na kila toleo la sadaka yako ya unga utalitia chumvi; wala usiache chumvi ya agano la Mungu wako ikosekane katika sadaka yako ya unga; pamoja na matoleo yako yote utatoa chumvi. Mambo ya Walawi 2:13.

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.

Исхонлар йўлидан оқиб тушар экан, Ермон тоғи булоқларидан чиққан Урдун дарёси Галилея денгизидан ўтади; бу денгиз Тиберия кўли ва Киннерет кўли деб ҳам аталади. Галилея “илгак” ёки “бурилиш нуқтаси” деган маънони англатади. Тиберия — Август Қайсардан кейин ҳукмронлик қилган Рим ҳукмдорининг номи, Киннерет эса кўлнинг шакли туфайли шундай аталади; бу сўз “арфа” ёки “лира” деган маънони билдиради. Инсоният учун бурилиш нуқтаси Тиберий Қайсар ҳукмронлик қилган, Исо хочга михланган пайтда юз берди, ва осмондаги ҳар бир арфа сукутга чўмди. Урдун дарёсининг “дўзах дарвозалари” билан боғлиқ жуғрофий гувоҳлиги — яъни юнон худоси Пан маъбади билан боғлиқлиги — Бутрус Муқаддас Руҳ илҳоми орқали эълон қилган гувоҳлик ҳақида сўзлайди.

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.

Ba Kristus oyo ayaki kokóma moto, ezalaki lisangani ya Bonzambe mpe bomoto oyo esalemaki tango Mwana wa Bonzambe akamataki nzoto ya moto likoló na Ye moko; bongo Bonzambe esanganaki na bomoto, lokola emonisami na mayi oyo ebimaka na liziba ya Pan mpe eleisaka ebale Yordani. Oyo eleisaka liziba ya Pan ezalaki mamwɛ, mbula mpe nɛjɛ oyo ezalaki kokweya likoló ya bangomba ya Erimoni, Erimoni komonisaka ngomba “mosantu,” oyo ezali Yerusaleme ya likoló.

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.

𐤀𐤓𐤄𐤐𐤀𐤕 𐤌𐤏𐤋𐤅𐤕, 𐤋𐤃𐤅𐤃. 𐤄𐤍𐤄, 𐤌𐤄־𐤈𐤅𐤁 𐤅𐤌𐤄־𐤍𐤏𐤉𐤌, 𐤔𐤁𐤕 𐤀𐤇𐤉𐤌 𐤂𐤌־𐤉𐤇𐤃! 𐤊𐤔𐤌𐤍 𐤄𐤈𐤅𐤁 𐤏𐤋־𐤄𐤓𐤀𐤔, 𐤉𐤓𐤃 𐤏𐤋־𐤄𐤆𐤒𐤍, 𐤆𐤒𐤍 𐤀𐤄𐤓𐤍, 𐤔𐤉𐤓𐤃 𐤏𐤋־𐤐𐤉 𐤌𐤃𐤅𐤕𐤉𐤅; 𐤊𐤈𐤋 𐤇𐤓𐤌𐤅𐤍, 𐤔𐤉𐤓𐤃 𐤏𐤋־𐤄𐤓𐤓𐤉 𐤑𐤉𐤅𐤍: 𐤊𐤉 𐤔𐤌 𐤑𐤅𐤄 𐤉𐤄𐤅𐤄 𐤀𐤕־𐤄𐤁𐤓𐤊𐤄, 𐤇𐤉𐤉𐤌 𐤏𐤃־𐤄𐤏𐤅𐤋𐤌. 𐤕𐤄𐤋𐤉𐤌 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.

L’« huile précieuse » qui descendait sur la barbe d’Aaron était l’huile dont on se servait lorsqu’il fut, avec ses fils, oint comme sacrificateur de Dieu.

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.

你要取坛上的血和膏油，洒在亚伦和他的衣服上，并他儿子和他儿子的衣服上；他和他的衣服，并他儿子和他儿子的衣服，都必成圣。出埃及记 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.

Pierre exprima la confession de tous les disciples, et ce faisant il exprima la confession des cent quarante-quatre mille, qui doivent être oints comme un sacerdoce uni, élevé comme une bannière. L’« huile » qui oignit Aaron était aussi comme la rosée de l’Hermon, et aussi la rosée des montagnes de Sion. L’« huile » et la « rosée » sont le message qui représente l’onction du Saint-Esprit.

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.

Whakarongo mai, e ngā rangi, ā, ka kōrero ahau; kia rongo hoki, e te whenua, ki ngā kupu a tōku waha. Ka tau iho tāku whakaako me he ua, ka mākuru iho tāku kupu me he tomairangi, me he ua iti ki runga i te otaota hou, me he ua pārūrū ki runga i te tarutaru: Nā te mea ka whakapuakina e ahau te ingoa o Ihowā: whakanuia tō tātou Atua. Teuteronomi 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.

“Ndondomeko” ndi “chiphunzitso” chimene chimagwera pa mapiri a Ziyoni, ndipo ndi “mafuta” a kudzoza amene amagwirizanitsa anthu zikwi zana limodzi ndi makumi anayi mphambu zinayi, amene ali ansembe a Mulungu m’masiku otsiriza. Chiphunzitsocho chimagwa ngati mvula, ndipo chimatsika ngati mame chifukwa “chimalalikidwa”. Chimalalikidwa chifukwa kumwamba ndi dziko lapansi ziyenera kutchera khutu ndi kumva mawu a m’kamwa Mwake, kudzera mwa unsembe wogwirizana umene uli mbendera yolengeza mauthenga a Kufuula kwa Pakati pa Usiku ndi Kufuula Kwakukulu.

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.

Tak indahnya di atas gunung-gunung kaki dia yang membawa khabar baik, yang mengisytiharkan damai sejahtera; yang membawa khabar baik tentang kebaikan, yang mengisytiharkan keselamatan; yang berkata kepada Sion: Tuhanmu memerintah! Para pengawalmu akan mengangkat suara; bersama-sama mereka akan bernyanyi: kerana mereka akan melihat berhadapan muka, apabila Tuhan memulihkan Sion kembali. Bersoraklah dengan sukacita, bernyanyilah bersama-sama, hai tempat-tempat Yerusalem yang tandus: kerana Tuhan telah menghiburkan umat-Nya, Dia telah menebus Yerusalem. Tuhan telah menyingkapkan lengan-Nya yang kudus di hadapan mata segala bangsa; dan segala hujung bumi akan melihat keselamatan daripada Tuhan kita. Yesaya 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.

Les sentinelles des derniers jours, représentées par Pierre, publient le salut et la paix, et elles seront unies, car elles verront d’un même œil. Cela arrive lorsque « l’Éternel ramène de nouveau Sion ». Le mot hébreu traduit par « ramène de nouveau » signifie « inverser » ou « renverser ». Lorsque le Seigneur renverse Sion, cela signifie que Sion avait été en captivité, comme le représente la dispersion, et cela est inversé lorsque la captivité prend fin.

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.

Car ainsi parle le Seigneur : Lorsque soixante-dix années seront accomplies pour Babylone, je vous visiterai, et j’accomplirai à votre égard ma bonne parole, en vous ramenant en ce lieu. Car je connais les pensées que j’ai à votre égard, dit le Seigneur, pensées de paix et non de malheur, afin de vous donner un avenir et une espérance. Alors vous m’invoquerez, vous vous en irez, et vous me prierez, et je vous exaucerai. Vous me chercherez, et vous me trouverez, si vous me cherchez de tout votre cœur. Je me laisserai trouver par vous, dit le Seigneur ; je ramènerai vos captifs, je vous rassemblerai de toutes les nations et de tous les lieux où je vous ai chassés, dit le Seigneur, et je vous ramènerai dans le lieu d’où je vous ai fait emmener captifs. Jérémie 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.

Nnabii no nyinaa reka nna a edi akyiri ho asɛm, na wɔ nna a edi akyiri no mu no, ne man wɔ nnommumfa mu a ɛsɛ sɛ wɔsakra no, na ama wɔawie nkɔmhyɛ no adansedi.

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.

Señorijo, Nánachi quichina Jeremíasman jamuti, nin: Caita ni Israelpa Diosnin Señor: Tucuy shimicunata canman rimashcata shuj librobi killcay. Ashca punllacuna shamunmi, nin Señor, ñuca runacunata Israelta, Judátapash captividadmanta cutichingapaj, nin Señor; paycunata cutichishami paycunapa yayacunaman cushca allpaman, chaytaca japishami. Jeremías 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.

Após três dias e meio de sono, assim como Lázaro dormiu por quatro dias, e Daniel pranteou por vinte e um dias, Miguel ressuscita as duas testemunhas, que são o Seu povo dos últimos dias, e as conduz à unidade, ungindo-as também por meio de uma mensagem que é publicada ao redor do mundo. Essa mensagem é o “orvalho” do monte Hermom (o monte sagrado), que alimenta a fonte de Pã, a qual depois alimenta o rio Jordão. A unção que é realizada por essa mensagem representa a unção de Jesus, que assinalou o momento em que Ele Se tornou o Cristo, a qual Pedro identificou.

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.

Yakubus Peter ayu Kristusgaudo Seonua Pomparan ni Debata, ibana manggombarhon Kristus i songon Anak ni Debata dohot Anak ni jolma, songon na digombarhon marhite aek sian “harbangan ni naraka” na mangalehon pasokan tu batang aek Jordan. Pangakuan ni Peter i dipajongjong marhite inspirasi sian Tondi Parbadia, jala hatigoran i ma, na Jesus i do Kristus, na Minyakion, jala na Ibana i marhite Debata dohot jolma, na ditanda dohot Jesus songon hatigoran na gabe punsu ni parporangan maradophon bangso ni Debata di ari parpudi, na dijangkon Kristus na ingkon monang, ai “harbangan ni naraka” ndang naeng monangi hatigoran on.

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.

Þe soþe is þæt on þam endleoftan dæge Septembres, on þam geare 2001, swā swā Hælend wæs gesmyrod æt His fulluhte, þā ongann þæt insegelung þæs hundteontig and feowertig and feower þūsenda; and on þære stafrædenne wearð þær ān forspilding þe wolde ofslean His folc þǣra endenextan daga, oð þæt He hīe āwehte and hīera hæftnede eft gewende. Þæs āwæcennysse weorc belimpð þæt gesamnung His folces into ānum mihtigum here, se āsended bið swā swā ān segn. Þæt weorc þære āwæcennysse, clænsunga, annysse, and upāhafenysse, æfter þām deaðe on þām strǣtum, is geswutelod on fersum tīen oð fiftīene þæs endleoftan capitules Daniheles, swā swā eac on oðrum bibliscum stōwum. Ac on fersum þreotīene oð fiftīene hæfð Crist eft gelǣd His leorningcnihtas to Caesarea Philippi, to Panium, and hit is þær þæt Godes insegel bið ongedrӯht for ecnysse.

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”.

ਫ਼ਫ਼ ਵਿੱਚ ਅਨੁਵਾਦ ਕਰਨ ਲਈ ਮੂਲ ਪਾਠ ਦਾ ਲਕਸ਼ ਭਾਸ਼ਾ-ਕੋਡ “ff” ਅਸਪਸ਼ਟ ਹੈ। ਕਿਰਪਾ ਕਰਕੇ ਦੱਸੋ ਕਿ “ff” ਨਾਲ ਤੁਸੀਂ ਕਿਹੜੀ ਭਾਸ਼ਾ ਭਾਵ ਰੱਖਦੇ ਹੋ।

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.”

فيلي أن نتناول الرياضيات المرتبطة بـ «فاي»، ينبغي أن يُلاحظ أن «فاي» جزء من كلمة «فيلبي»، وهو الاسم الثاني من الاسمين اللذين كانا لمدينة بانيوم. وتُحدِّد الآية الثامنة عشرة أن يسوع كلَّم بطرس بالعبرية، وقد سُجِّل ذلك باليونانية، ثم تُرجم لاحقًا إلى الإنجليزية. وهذه الخطوات الثلاث تتناول سيادة المسيح على كلمته. وعندما تُؤخَذ الكلمة في اعتبارها ضمن النظام الرياضي القائم على ضرب المواضع المرقَّمة، فإنها تُبيِّن أن اسم بطرس يساوي مئةً وأربعةً وأربعين ألفًا، وبذلك تؤكِّد يسوع بوصفه المُحصي العجيب. وفي الآية نفسها عينها، حيث يُعلن يسوع أنه سيبني كنيسته، ضَبَطَ المُحصي العجيب عملية الترجمة لكي يضمن أن الحق الممثَّل في الآية الثامنة عشرة من الأصحاح السادس عشر يمثِّل الرمز الرياضي «فاي».

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.

Zvino ndinotiwo kwauri, Iwe uri Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangairwise. 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.

Église pas li pa senpleman bati lor doktrinn ki Zezi se Kris, e ki Li se Garson Bondie, me osi lor lefet ki Li se Parol, e ki Parol-la finn kree ek kontrol tou keksoz, enkli matematik, grammer ek bann travay imen.

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.

Na ye fefe si me nsa so nya agyapadeɛ bi, wɔhyɛɛ yɛn too hɔ dada sɛnea deɛ ɔyɛ nneɛma nyinaa ne pɛ ankasa agyinatuo so no atirimpɔw teɛ. Efesofo 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, souvan reprezante pa lèt grèk φ (phi), se yon konstan matematik ki apeprè egal a 1.618033988749895. Nimewo sa a rele rapò dò a oswa pwopòsyon diven an. Li se yon “nimewo irasyonèl”, sa vle di li pa ka eksprime kòm yon fraksyon senp, epi reprezantasyon desimal li kontinye ale enfini san li pa repete.

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.

Le nombre d’or possède de nombreuses propriétés remarquables et apparaît dans divers contextes en mathématiques, en art, en architecture, dans la nature et dans d’autres domaines. On le retrouve souvent dans des figures géométriques, telles que les rectangles, les pentagones et les dodécaèdres, où le rapport du côté le plus long au côté le plus court est égal à 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.

ମୂର୍ତ୍ତିକଳା ଓ ସ୍ଥାପତ୍ୟକଳାରେ, ଗୋଲ୍ଡେନ୍ ରେଶିଓକୁ ସୌନ୍ଦର୍ୟମୟ ଭାବେ ଆକର୍ଷଣୀୟ ଅନୁପାତ ସୃଷ୍ଟି କରୁଥିବା ବୋଲି ମନେ କରାଯାଏ। ପ୍ରାଚୀନ ସଭ୍ୟତାଠାରୁ ଆରମ୍ଭ କରି ରେନେସାଁସ୍ ଓ ତାହାର ପରବର୍ତ୍ତୀ କାଳ ପର୍ଯ୍ୟନ୍ତ, ଇତିହାସ ସାରା ଶିଳ୍ପୀମାନେ ଓ ସ୍ଥାପତ୍ୟଶିଳ୍ପୀମାନେ ଏହାକୁ ସଂରଚନା, ଭବନ, ଓ କଳାକୃତିମାନଙ୍କର ରୂପରେଖା ନିର୍ମାଣ ପାଇଁ ବ୍ୟବହାର କରିଆସିଛନ୍ତି। ଗଣିତରେ, ଗୋଲ୍ଡେନ୍ ରେଶିଓ ବିଭିନ୍ନ ଗଣିତୀୟ ସମୀକରଣ ଓ ଶ୍ରେଣୀମାନରେ ପ୍ରକାଶ ପାଏ, ଯାହାର ଭିତରେ ଫିବୋନାଚ୍ଚି ଶ୍ରେଣୀ ମଧ୍ୟ ରହିଛି, ଯେଉଁଠାରେ ପ୍ରତ୍ୟେକ ପଦ ତାହାର ପୂର୍ବବର୍ତ୍ତୀ ଦୁଇଟି ପଦର ଯୋଗଫଳ ହୁଏ। ଫିବୋନାଚ୍ଚି ଶ୍ରେଣୀର ପଦମାନ ବଢ଼ିବା ସହିତ, ପରସ୍ପର କ୍ରମିକ ପଦମାନଙ୍କର ଅନୁପାତ କ୍ରମେ ଫାଇଙ୍କୁ ନିକଟବର୍ତ୍ତୀ ହୁଏ।

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.

Wɛs 16:18 la, yehunu akontaabu no mu phi (1.618…). Yesu, Onyankopɔn “a ɔyɛ nneɛma nyinaa sɛnea n’ankasa pɛ no afotu te,” sii gyinae sɛ ɔde ne nsaakyerɛw sɛ Palmoni, Ɔnwanwa Nɔma, anaa Ahintasɛm Akontafo no bɛto adiyisɛm mu asase ho nimdeɛ a ɛda baabi a n’Asɔre no ne asaman apon no bɛko wɔ nna a edi akyiri no adi no so. Saa adiyisɛm mu akono no so no, denam ne tumi a ɔwɔ wɔ nɔma so no so no, ɔde “Petro” gyinaa ɔha aduanan anan ne mpem no ananmu; nea wɔsesaa ne din fii “Simon”, ɔno a ɔte aborɔnoma no nkrasɛm no, kɔɔ “Petro” mu, na saa kwan no so de hyɛɛ ɔha aduanan anan ne mpem no nsow sɛ wɔn ne n’apam nkurɔfo a wɔwɔ nna a edi akyiri no.

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.

चट्टान” जिसे उसने अपनी कलीसिया को उस पर बनाने के लिए चुना, वही आधार-शिला है, अर्थात लैव्यव्यवस्था छब्बीस के “सात कालों” की नींव और मुख्य कोने का पत्थर; क्योंकि कोई भी सच्ची नींव ऐसी नहीं जो मसीह न हो। मसीह के बपतिस्मे से, जब शमौन ने कबूतर के संदेश को “सुना,” लेकर मृत सागर के क्रूस तक, बारह सौ साठ दिनों तक, प्रतिदिन दो बार, प्रातःकाल और सायंकाल का बलिदान होता रहा, सिवाय उन बारह सौ साठ दिनों के अंतिम दिन के; क्योंकि उस दिन सायंकाल का बलिदान याजक के हाथ से छूट गया, और क्रूस पर मसीह पच्चीस सौ बीसवीं भेंट के रूप में मरा।

“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.

«Tout n’est que terreur et confusion. Le prêtre est sur le point d’immoler la victime; mais le couteau tombe de sa main sans force, et l’agneau s’échappe. Le type a rencontré l’antitype dans la mort du Fils de Dieu. Le grand sacrifice a été accompli. Le chemin du lieu très saint est désormais ouvert. Une voie nouvelle et vivante est préparée pour tous. L’humanité pécheresse et affligée n’a plus besoin d’attendre la venue du souverain sacrificateur.» 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.

“dutse” Ꮎ ᎦᏅᏍᎩ ᎤᏪᏥ ᎤᎵᏍᎪᎸᏗ ᎠᏂᎦᏔᎲ ᎤᏂᏲᎢ ᎤᏂᏔᎲ ᎤᏍᏗᏱ Ꮎ, ᎾᏍᎩ ᎤᏍᏗ ᎠᏎ “twenty-five hundred and twenty” ᎤᏙᎯᏳᎯ. ᎠᏏ ᎤᏍᏗ ᎤᏪᏟ ᎤᏬᏚᎯ ᎭᏫᏂᎬᎾ ᎦᎶᏁᏛ ᎤᏓᏑᏴᎢ ᎤᏩᏒ ᎾᏂᎥ ᎦᏓᎭ ᎤᎬᏫᏳᎯ ᎨᏒᎢ, ᎠᎴ ᎾᏍᎩ ᎢᏳᏍᏗ ᎢᏳᏛᎦ ᎦᏙᎴᎣ ᎠᏙᎴᎰᎯ ᎠᎴ ᎦᏬᏂᎭ ᏕᎤᏍᏗᎢᏛ ᏔᎳᏚ ᎢᏯᎦᏚ ᏍᎪᎯ ᏦᎢ ᎤᎶᏒᎢ ᎠᎴ ᎯᏍᎩ ᎢᏯᎦᏚ ᎤᎶᏒᎢ ᏕᏂᎵᎥᎵ ᎤᏬᏪᎳᏅᎯ ᎠᏍᎪᎯ ᏌᏊ ᎤᎶᏒᎢ.

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.

Ndzi tlhela ndzi ku byela ndzi ku: Wena u Petro, naswona ehenhla ka ribye leri ndzi ta aka kereke ya mina; naswona tinyangwa ta tihele a ti nge yi hluli. Mateo 16:18.

We will continue this study in the next article.

Kami akan melanjutkan kajian ini dalam artikel berikutnya.

“‘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.

« Les choses cachées appartiennent à l’Éternel, notre Dieu; mais les choses révélées sont à nous et à nos enfants, à perpétuité. » Deutéronome 29:29. La manière précise dont Dieu a accompli l’œuvre de la création, Il ne l’a jamais révélée aux hommes; la science humaine ne peut sonder les secrets du Très-Haut. Sa puissance créatrice est aussi incompréhensible que Son existence.

“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.

“Elohim ametoa gharika kito mebana ta herea ta maleka foro maro gea sogea ta vaigogoru me ta faikemikemi; ia, to iahadi nia kidi ni saeanisiga, mara e todi laona na vatavata qoro vakatamata ga, era na yaco dina ga ki na vakatulewa cala. E rawa ni sega ni cala me vakasamataka e dua na ka e sivia na veika sa vakatakilai ena vosa ni Kalou, kevaka e sega ni veisaqasaqa na noda vakavuvuli kei na dina e kunei ena iVolatabu; ia o ira era biuta tani na vosa ni Kalou, ka vakasaqara me ra vakamacalataka na Nona cakacaka ni veibuli ena yavu vakasaenisi, era sa qalo voli ni sega na mape se na kabasi ena dua na wasawasa sega ni kilai. Na vakasama lelevu duadua, kevaka e sega ni dusimaki ena vosa ni Kalou ena nodra vakadidike, era na lialia ena nodra tovolea me ra vakadikeva na veiwekani ni saenisi kei na vakatakilai. Baleta ni sa vakayawa sara mai na nodra kila na Dauveibuli kei na Nona cakacaka, me yacova ni ra sega ni rawa ni vakamacalataka ena lawa ni vuravura, era sa nanuma kina ni sega ni nuitaki na itukutuku ni iVolatabu. O ira era vakatitiqataka na nuitaki ni vola ni Veiyalayalati Makawa kei na Veiyalayalati Vou, era na tuberi me ra lako tale e dua na ikalawa ni kua, ka vakatitiqataka na bula tiko ni Kalou; ka ni sa yali vei ira na nodra taula, era sa biu me ra ciri wavolita na veidre ni tawa-vakabauta.

“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.

“Ilawa dadkaasu waxay lumiyeen fudaydkii rumaysadka. Waa in la haysto aaminaad deggan oo ku saabsan awoodda rabbaaniga ah ee Erayga Quduuska ah ee Ilaah. Kitaabka Quduuska ah laguma imtixaano fikradaha sayniska ee dadka. Aqoonta aadanuhu waa hage aan lagu kalsoonaan karin. Kuwa shakiga qaba ee Kitaabka u akhriya si ay u dhaliilaan, waxay, iyagoo faham aan dhammaystirnayn ka haysta sayniska ama muujinta, ku andacoon karaan inay ka helaan isdiiddooyin dhexdooda ah; hase yeeshee, haddii si sax ah loo fahmo, waxay ku jiraan iswaafajin kaamil ah. Muuse wuxuu wax ku qoray hoggaaminta Ruuxa Ilaah, aragti sax ah oo cilmiga dhulka ahi marnaba ma sheegi doonto daahfuryo aan lala heshiisiin karin hadalladiisa. Runta oo dhan, ha ahaato tan dabiicadda ama tan muujinta, waxay la jaanqaaddaa nafteeda muujimaadkeeda oo dhan.”

“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.

“Ma nngɛl Mungu meeɓe ɗe ɗowɗe ummiiɗe ɗe yimɓe ɓe ɓurɓe andal ɓe mbaawaa jaabawde abada. Hakkilleeji amen waɗɗii e dow ɗee kooɗi ngam hollude en no ɗum woodi geese, hay hakkunde fiiuji ɓurɗi ɓeydude e nguurndam ñalawma, ɗe hakkilleeji piirɗi, e ɗum fuu e andal maɓɓe nde ɓe mantata, mbaawaa fahmude no feewi abada.

“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!

“Amma taçĩrĩri a sayansi makwĩciiria atĩ no marĩhota kũmenya wega ũrĩa wa Ngai, ũcio we wekaire kana ũcio angĩhota gwĩka. Ngĩrĩrĩri ĩyo nĩyo ĩrĩa ĩhingaga mũno atĩ we nĩakĩgũrũkĩtio nĩ mĩtugo yake mwene. Andũ kana nĩmakũgana kana nĩmanyarara ũhoro wa kwĩhoera kwake, kana makĩciiria atĩ no marĩhota gũthoma na gũtaarĩria indo ciothe, o na wĩra wa Roho wake thĩinĩ wa ngoro ya mũndũ; na matigacooka gũtĩĩa rĩĩtwa rĩake kana gwĩtigĩra hinya wake. Matĩĩtĩkagia ũhoti ũrĩa wa igũrũ wa kĩndũ kĩa kĩmĩri, tondũ matamanyaga mĩtugo ya Ngai kana hinya wake ũtarĩ mũthia wa gũkũra wendo wake kuumĩrĩria mĩtugo ĩyo. O ta ũrĩa rĩĩtwa rĩa ‘mĩtugo ya kĩĩmĩra’ rĩthondekagwo mĩhianoinĩ ya andũ, rĩhinyũrĩte ũcio andũ mahotete kũhũthĩra hĩndĩ ya mĩtugo ĩrĩa ĩtongoretaga thĩ ya kĩĩmĩra; no nĩ atĩa ũmenyi wao nĩ mũnini mũno, na nĩ mũnene atĩa mũgũnda ũrĩa Mũmbi angĩhota gukorwo agĩkĩra wĩra wake na kũrĩana na mĩtugo yake mwene na o na atĩ ũguo agĩtiga ũhoro ũcio wothe ũtarĩ wa kũmenyeka nĩ ciũmbe irĩa cia gĩkeno gĩnini!”

“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.

“Maiņ i tiyč dat mater pozeses vajtal pauer—dat sörten proprtiz ar imparted tu mater, and it iz den left tu äkt thru its oun inherent energy; and dat dhi opereišenz ov neičer ar kandaktid in harmoni widh fikst loz, widh huich God HimSelf kænnot interfier. Dhis iz fols saiens, and iz not sosteind bai dhe werd ov God. Neičer iz dhe servənt ov her Krieter. God dʌz not ənʌl Hiz loz or werk kontreri tu dhem, bat Hi iz kontinyuali yusing dhem æz Hiz instruments. Neičer testifaiz ov en intelligence, e prezens, en æktiv energy, dat works in and thru her loz. Dher iz in neičer dhe kontinyual werkiŋ ov dhe Father and dhe Son. Christ sez, ‘Mai Father werketh hitherto, and I work.’ 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.

લેબીઓએ, નેહેમ્યાહમાં નોંધાયેલા પોતાના સ્તોત્રમાં, ગાયું હતું: “હે પ્રભુ, તમે જ માત્ર પ્રભુ છો; તમે આકાશ, આકાશોના આકાશ અને તેમના સર્વ સૈન્યને, પૃથ્વીને અને તેમાં રહેલું સર્વ કંઇ બનાવ્યું છે, … અને તમે તે બધાનું જતન કરો છો.” નેહેમ્યાહ 9:6. આ જગતના સંબંધમાં, દેવનું સર્જનકાર્ય પૂર્ણ થઈ ચૂક્યું છે. કારણ કે “જગતની સ્થાપનાથી જ તે કાર્યો પૂર્ણ થયેલા હતા.” હિબ્રૂઓ 4:3. પરંતુ તેમની શક્તિ હજી પણ તેમના સર્જનની વસ્તુઓને ધારણ રાખવામાં કાર્યરત છે. એવું નથી કે એકવાર ગતિમાં મૂકાયેલ યાંત્રિક વ્યવસ્થા પોતાની જ સ્વભાવજ ઊર્જાથી ચાલતી રહે છે, તેથી નાડી ધબકે છે અને શ્વાસ પર શ્વાસ ચાલે છે; પરંતુ દરેક શ્વાસ, હૃદયની દરેક ધબકન, એ તેમના સર્વવ્યાપક સંભાળનો પુરાવો છે, જેમના વિષે કહેવામાં આવ્યું છે કે “આપણું જીવન, ગતિ અને અસ્તિત્વ” તેઓમાં જ છે. પ્રેરિતોનાં કૃત્યો 17:28. એવું પણ નથી કે કોઈ જન્મજાત શક્તિને કારણે પૃથ્વી વરસે વરસે પોતાની ઉપજ આપે છે અને સૂર્યની આસપાસ પોતાની ગતિ યથાવત્ રાખે છે. દેવનો હાથ ગ્રહોને માર્ગદર્શન આપે છે અને સ્વર્ગમંડળમાં તેમની નિયમિત ગતિમાં તેમને તેમના સ્થાને સ્થિર રાખે છે. તેઓ “તેમના સૈન્યને સંખ્યાબંધ બહાર લાવે છે; પોતાના મહાશક્તિના બળથી અને બલવાન પરાક્રમને કારણે તેઓ સર્વને નામે બોલાવે છે; એક પણ અછૂટો રહેતો નથી.” યશાયા 40:26. તેમની શક્તિથી જ વનસ્પતિ ફૂલે-ફાલે છે, પાંદડા ફૂટે છે અને ફૂલો ખીલે છે. તેઓ “પર્વતો પર ઘાસ ઉગાડે છે” (ભજન સંહિતા 147:8), અને તેમની દ્વારા ખીણો ફળદ્રુપ બને છે. “વનના સર્વ પશુઓ … પોતાનું આહાર દેવ પાસેથી માંગે છે,” અને નાનામાં નાના કીટકથી લઈને મનુષ્ય સુધીનું દરેક જીવંત પ્રાણી દૈનિક તેમના પ્રભુપ્રદાન સંભાળ પર નિર્ભર છે. ભજનકારના સુંદર શબ્દોમાં, “આ બધાં તમારી જ રાહ જુએ છે…. તમે તેમને આપો છો, ત્યારે તેઓ ભેગું કરે છે; તમે તમારો હાથ ખોલો છો, ત્યારે તેઓ સારા પદાર્થોથી તૃપ્ત થાય છે.” ભજન સંહિતા 104:20, 21, 27, 28. તેમનું વચન તત્ત્વોને નિયંત્રિત કરે છે; તેઓ આકાશને વાદળોથી ઢાંકે છે અને પૃથ્વી માટે વરસાદ તૈયાર કરે છે. “તેઓ ઊન જેવો હિમ આપે છે; તેઓ રાખ જેવી પાળ છાંટે છે.” ભજન સંહિતા 147:16. “જયારે તેઓ પોતાનો સ્વર ઉચ્ચારે છે, ત્યારે આકાશમાં જળનો ઘનઘોર સમૂહ થાય છે, અને તેઓ પૃથ્વીના છેડેથી વાદળવાષ્પોને ચઢાવે છે; તેઓ વરસાદ સાથે વીજળીઓ પેદા કરે છે અને પોતાના ભંડારોમાંથી પવન બહાર લાવે છે.” યર્મિયા 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.

«Бог є основою всього. Усяка справжня наука перебуває в гармонії з Його ділами; усяка правдива освіта провадить до послуху Його правлінню. Наука відкриває нашому поглядові нові дива; вона підноситься високо й досліджує нові глибини; але зі своїх досліджень вона не приносить нічого такого, що суперечило б Божественному об’явленню. Невігластво може намагатися підтримати хибні уявлення про Бога, посилаючись на науку, але книга природи і писане Слово проливають світло одне на одне. Таким чином ми приходимо до того, щоб поклонятися Творцеві й мати розумну довіру до Його Слова». Патріархи і пророки, 113–115.