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.

Dema Petrûs bersiva pirsê Mesîhê derbarê wê yekê de ka şagirt dibêjin Mesîh kî ye, wî destnîşan kir ku Îsa Yê Rûnkirî bû, Mesîh, Mesîya. Wî her weha got ku Ew Kurê Xwedê bû.

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.

Yesu alipofika katika mipaka ya Kaisaria Filipi, aliwauliza wanafunzi wake, akisema, Watu hunena kuwa mimi Mwana wa Adamu ni nani? Wakasema, Wengine hunena ya kwamba wewe u Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmoja wa manabii. Akawaambia, Lakini ninyi mwaninena mimi kuwa ni nani? Simoni Petro akajibu, akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akajibu, akamwambia, Heri wewe, Simoni Bar-yona; kwa kuwa nyama na damu havikukufunulia haya, bali Baba yangu aliye mbinguni. Nami nakuambia ya kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayatashinda dhidi yake. Nami nitakupa funguo za ufalme wa mbinguni; na lo lote utakalolifunga duniani litakuwa limefungwa mbinguni; na lo lote utakalolifungua duniani litakuwa limefunguliwa mbinguni. Mathayo 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.

Petro aracılığıyla Kutsal Ruh, yüz kırk dört binin anlaması gereken esas gerçeği ortaya koydu. Bunu Panium’da, yani Kayseriye Filipi’de yaptı. Panium, ejderhaya tapınmanın en kutsal mabet yeridir; çünkü Grek dünyayı temsil eder ve son günlerde dünya, ejderhanın yeryüzündeki temsilcisi olan Birleşmiş Milletler’dir. “Cehennemin kapıları”, Grek keçi-tanrısı Pan’ın mabedinin adıdır. Bu mabet, Panium Pınarı’nı barındıran bir mağaranın önünde inşa edilmişti. Panium Pınarı, Mesih’in bir simgesi olan Ürdün Irmağı’nı besliyordu.

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.

ناوی «ئوردن» واتای «دابەزەر» دەگەیەنێت، و ڕێگای خۆی لە ناوچە شاخاوییەکانی باکووری ئیسرائیل دەست پێدەکات، سەرچاوەی سەرەکیی خۆی لە کانییەکانی شاخی حەرمۆن وەردەگرێت، کە بەرزترین لووتکەی زنجیرە شاخەکانی حەرمۆنە، لەوێ کانییەک هەیە کە بە «دەروازەکانی دۆزەخ» ناودەبرێت. حەرمۆن واتای «پیرۆز» دەگەیەنێت و «ئوردن» واتای «دابەزین» دەگەیەنێت. ڕووباری ئوردن لە بەرزاییەکانی شاخی حەرمۆنەوە دەڕوات و بە نێو دۆڵی شکستی ئوردن دادەبەزێت، تا دواجار دەگاتە دەریای مردوو، کە نزمتریـن خاڵی سەر ڕووی زەوییە.

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.”

Yordani mto kulisya mazi, ganege mula mu hekalu lya Pani, na mu mwisho kufika pa hasi sana pa dunia, gagamba kushuka kule Mwana wa Nguluvi ateleka alipoondoka pa ng’anda ya utakatifu ya juu sana kushuka kuja pa “bahari ya wafu” ya dunia hii ya hasi sana. Kushuka kwa Kristo kutoka mbinguni hata kifo kya msalaba nako kugamba ya kwamba alijitwika mwili wa mwanadamu aliyeanguka; maana safari yakwe kutoka mbinguni hata msalabani ililisibwa ni mazi ganege mula mu “milango ya jehanamu.”

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.

Buumti irratti iddoo gadi aanaa taʼuu qofa utuu hin taʼin, Galaanni Duʼaa bishaan irra caalaa soogiddaa dha, galaana irra yeroo sagalii caalaa soogiddaa qaba. Duuti Kiristoos fannoo irratti, kan Galaana Duʼaatiin fakkeeffamee mulʼatu, iddoo Inni kakuu Isaa namoota hedduudhaaf itti mirkaneesse dha.

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 sadaka ya unga ya toleo lako utaitia chumvi; wala usiache chumvi ya agano la Mungu wako ikosekane katika sadaka yako ya unga; pamoja na matoleo yako yote utatoa chumvi. 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.

राष्ट्रेश्वर हर्मोनको पर्वतका मुहानहरूबाट बग्दै आएको यर्दन नदी गालीलको समुद्रबाट भएर जान्छ, जसलाई टिबेरियस ताल र किन्नेरेत ताल पनि भनिन्छ। गालीलको अर्थ “कब्जा” वा “मोडिने बिन्दु” हो। टिबेरियस अगस्टस कैसरपछिका रोमी शासकको नाम हो, र तालको आकारका कारण यसलाई किन्नेरेत भनिन्छ, जसको अर्थ “वीणा” वा “सारङ्गी” हो। मानवजातिका लागि मोडिने बिन्दु त्यो बेला आयो जब टिबेरियस कैसरले शासन गरिरहेको थियो र येशू क्रूसमा चढाइनुभयो, अनि स्वर्गका हरेक वीणा मौन भए। “नरकका ढोकाहरू” सँग सम्बन्धित यर्दन नदीको भौगोलिक साक्ष्य, अर्थात् ग्रीक देवता पानको मन्दिर, पवित्र आत्माको प्रेरणाद्वारा पत्रुसले घोषणा गरेको साक्ष्यतर्फ संकेत गर्दछ।

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.

ئەوەی لە جەستەبوونی مەسیحدا ڕوویدا، یەکخستنی خودایەتی و مرۆڤایەتی بوو؛ کاتێک کوڕی خودایینی خودا خۆی لەشتی مرۆڤی لە خۆی کرد، وەک ئەوەی خودایەتی بە مرۆڤایەتی یەکخست، هەروەک لە ئاوەکانی سەرچاوەی پاندا نیشان دەدرێت کە ڕووباری ئوردون دەپارێزن. ئەوەی سەرچاوەی پان دەخوارد، شەونم، باران و بەفر بوون کە لەسەر چیاکانی حێرمۆن دەکەوتن؛ حێرمۆن نوێنەرایەتی چیای «پیرۆز» دەکات، کە ئۆرشەلیمی سەرەوەیە.

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.

Indirimbo y’Izamuka ya Dawidi. Dore, ni cyiza kandi biranezeza rwose ko abavandimwe babana hamwe mu bumwe! Ni nk’amavuta y’igiciro cyinshi yasutswe ku mutwe, akamanuka ku bwanwa, ari bwo bwanwa bwa Aroni; akamanuka akagera ku myenda ye ku nkengero zayo; nk’ikime cya Herumoni, kandi nk’ikime cyamanutse 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.

“ቅዱስ የሆነ ዕጣን” በአሮን ጢም ላይ ወርዶ የፈሰሰው፣ እርሱና ልጆቹ እንደ እግዚአብሔር ካህናት በሚቀቡበት ጊዜ የተጠቀሙበት ዘይት ነበር።

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.

Kandi oka gazu gāli, imbabazi iri ku gicaniro, n’amavuta yo kurobanura, ubiminjagirize kuri Aroni no ku myambaro ye, no ku bahungu be no ku myambaro y’abahungu be bari kumwe na we; ni bwo azegurirwa, we n’imyambaro ye, n’abahungu be, n’imyambaro y’abahungu be bari kumwe na we. Kuva 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 akĩarĩrĩirie wĩtĩkio wa arutwo othe, na ũguo agĩkĩra wĩtĩkio wa andũ ngiri igana rimwe na mirongo ĩna, arĩa marĩ gũthĩnjwo maguta ta ũthũri ũmwe wa athĩnjĩri-a-Ngai ũrĩ wa kũinagwo igũrũ ta mũrango wa bendera. “Mafuta” marĩa mathĩnjire Harũni, no marĩ o ta rũri rwa Gĩrĩ ya Herimoni, o na rũri rwa irĩma cia Zayuni. “Mafuta” na “rũri” nĩ ndũmĩrĩri ya ũhoro ũrĩa ũmenyithagia ũthĩnjwo wa Roho Mũtheru.

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.

Ndinunuja, ee zulu, nanjye nzavuga; kandi utege amatwi, wa si we, amagambo ava mu kanwa kanjye. Inyigisho zanjye zizamanuka nk’imvura, amagambo yanjye azatonyanga nk’ikime, nk’imvura yoroheje ku byatsi bitoshye, kandi nk’imvura nyinshi ku byatsi: kuko nzatangaza izina ry’Uwiteka; nimwambike ikuzo Imana yacu. Gutegeka kwa Kabiri 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.

“Umande” ni “fundisho” linaloanguka juu ya milima ya Sayuni, na ni “mafuta” ya kutiwa wakfu yanayowaunganisha wale mia moja arobaini na nne elfu, ambao ni makuhani wa Mungu katika siku za mwisho. Fundisho hutonea kama mvua, na hutiririka kama umande kwa sababu “linachapishwa”. Linachapishwa kwa sababu mbingu na nchi zinapaswa kutega sikio na kuyasikia maneno ya kinywa Chake, kupitia ukuhani uliounganishwa ambao ni bendera wa kutangaza jumbe za Kilio cha Usiku wa Manane na Kilio Kikuu.

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.

Lutanga lwakuyongoka lwaoyo aleta makani mavintu lulemba mu mitala; lwaoyo amanyikizha mutende; lwaoyo aleta makani mavintu a vyavintu, lwaoyo amanyikizha lupulukilo; lwaoyo wamba kuli Zioni ati, Leza wenu alefuma! Balindami benu bakatamuna izwi; pamo neizwi limo bakayimba pamo; pantu bakamona meso ku meso, apo Yehova akabwezha nakabili Zioni. Tumbukani mu nsansa, yimbeni pamo, imwe maputo aa Yerusalemu: pantu Yehova walumbulula bantu bakwe, walubula Yerusalemu. Yehova walangulula ukuboko kwakwe ukukatulika ku meso aa vyalo vyonsi; kabili impelo zhyonsi zha pano nsi zhikamona lupulukilo lwa Leza wesu. 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.

Abalinzi b’amasiku y’imperuka, bagereranywa na Petero, batangaza agakiza n’amahoro, kandi bazaba umwe, kuko bazabona ibintu bahuje. Ibi bibaho igihe “Umwami agarura Siyoni.” Ijambo ry’Igiheburayo ryahinduwemo ngo “agarura” risobanura “guhindura ikintu kikaba uko cyari kimeze mbere.” Iyo Umwami ahinduye Siyoni ikaba uko yari imeze mbere, bisobanura ko Siyoni yari yarajyanywe mu bunyage, nk’uko bigereranywa no gutatanywa, kandi ibyo bihinduka iyo ubunyage burangiye.

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.

Nokuba BWANA asema hivi, Ya kwamba baada ya miaka sabini kutimia huko Babeli nitawajilia ninyi, nami nitalitimiza neno langu jema kwenu, kwa kuwafanya mrudi mahali hapa. Kwa maana nayajua mawazo ninayowawazia ninyi, asema BWANA, mawazo ya amani wala si ya mabaya, kuwapa ninyi mwisho mnaoutazamia. Ndipo mtaniita, nanyi mtaenda na kuniomba, nami nitawasikiliza. Nanyi mtanitafuta na kuniona, mtakaponitafuta kwa mioyo yenu yote. Nami nitaonekana kwenu, asema BWANA; nami nitaugeuza utumwa wenu, nami nitawakusanya kutoka mataifa yote, na kutoka mahali pote nilikowafukuzia, asema BWANA; nami nitawarudisha tena mpaka mahali pale nilipowachukulia mateka. 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.

Ababoni bonke bavuga iby’iherezo ry’iminsi, kandi muri iyo minsi y’iherezo ubwoko Bwe buri mu bunyage buzahindurwa, kugira ngo hasohore ubuhamya bw’ubuhanuzi.

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.

Omutwe ogwajjira Yeremiya okuva eri Mukama, nga gwogera nti, Bw’ati bw’ayogera Mukama Katonda wa Isiraeri, ng’agamba nti, Weewandiikire ebigambo byonna bye nkugambye mu kitabo. Kubanga, laba, ennaku zijja, bw’ayogera Mukama, lwe ndizzawo obusibe bw’abantu bange Isiraeri ne Yuda, bw’ayogera Mukama: era ndibakomyawo mu nsi gye nawa bajjajjaabwe, era baligirya. Yeremiya 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.

Piştî sê û nîv rojan razanê, wekî ku Lazarus çar rojan razabû, û Daniel bîst û yek rojan şînî kir, Mîkael wan du şahidan, ku gelê wî yê rojên dawî ne, vejînin û wan dixe nav yekîtîyê û her weha bi peyamekî ku li seranserê cîhanê tê belavkirin wan tê rûnkirin. Ew peyam “şewata” Çiyayê Hermonê ye (çiyayê pîroz), ya ku kanîya Panê dixwarîne, ku paşê Awa Urdunê dixwarîne. Ew rûnkirina ku bi wê peyamê tê temamkirin, nûnertiya rûnkirina Îsayê dike, ya ku nîşan kir kengê Ew bû Mesîh, ya ku Petrûs destnîşan kir.

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.

Petelo nangėnga Kristus jẹ́ Ọmọ Ọlọ́run, ó ṣojú Kristus gẹ́gẹ́ bí Ọmọ Ọlọ́run àti Ọmọ ènìyàn pẹ̀lú, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ omi “àwọn ẹnu-ọ̀nà ọ̀run-àpáàdì” tí ń bọ́ odò Jọdani lórí. Ìjẹ́wọ́ Petelo ni a mú jáde nípa ìmísí Ẹ̀mí Mímọ́, àti pé òtítọ́ náà—pé Jésù ni Kristus, Ẹni Àmìyàn, àti pé Òun jẹ́ Ọlọ́run àti ènìyàn papọ̀—ni Jésù tọ́ka sí gẹ́gẹ́ bí òtítọ́ tí yóò jẹ́ àkójú ogun sí àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, àwọn tí Kristus ṣe ìlérí pé wọn yóò ṣẹ́gun; nítorí “àwọn ẹnu-ọ̀nà ọ̀run-àpáàdì” kì yóò borí òtítọ́ yìí.

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.

Li gorî rastiyê, di 11ê Îlona 2001-an de, wekî ku Îsa di vaftîzbûna Xwe de hate meshkirin, mohrkirina sed û çil û çar hezaran dest pê kir, û di wê dîrokê de dê bêhêvîyek hebûya ku gelê Wî yê rojên dawî bikujta, heta ku Ew wan vejîne û dîlgirtina wan paşve vegerîne. Pêvajoya vejandinê yekgirtina gelê Wî di nav artêşekî mezin de dihewîne, ya ku wekî alayekê bilind tê kirin. Karê vejandin, paqijkirin, yekgirtin û bilindkirinê, piştî mirina li kolanan, di ayetên deh heta panzdeh ê beşa yazdehê ya Daniel de, her wiha di derbasbûnên din ên Kitêba Pîroz de jî, tê nîşandan. Lê di ayetên sêzdeh heta panzdeh de Mesîh careke din şagirtên Xwe anîne Qeyseriya Filîpî, Panium, û li wir mohra Xwedê ji bo her û her tê çapkirin.

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”.

Kinzikila tu padi twafwáya bule bwina bwa bya-cinyi ebi, twakonswa kumanya busokoloki bwa bulelèlà budi mu bujaadiki bwa Kaisesarea Filipi. Mu vèsi wa dikumi ne mwandamutekete wa nshapita wa dikumi ne mutanda wa Mateo, dina dya Simona Balyona dishintuludiibwa kuudi Petelo, cintu cidi cisimbolisha bantu dikama ne makumi ana ne bane ne nkama yimo, bule mudi bamane kumonayiibwa mu mukanda kampanda wa mu matuku a paalu. Busokoloki bwa mibelu bumane kutentekediibwa mu vèsi awu budi bukuulakaja Yesu bule Mulondanganyi wa Nambala wa Kukema, bwalu kî nganyi Petelo nkààyendela kumvwijiibwa bule ùdi wimanyika dikama ne makumi ana ne bane ne nkama yimo to, kadi Mateo 16:18 naye mmusimbolo wa mibelu wa “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.”

“phi”와 관련된 수학을 다루기에 앞서, “phi”가 파니움 성읍의 두 이름 가운데 둘째 이름인 “Philippi”라는 단어의 한 부분임을 주목해야 한다. 18절은 예수께서 베드로에게 히브리어로 말씀하셨고, 그것이 그리스어로 기록되었으며, 후에 영어로 번역되었음을 밝혀 준다. 이 세 단계는 그리스도께서 자신의 말씀을 주관하심을 보여 준다. 그 단어를 번호가 매겨진 위치들을 곱하는 수학적 체계로 고찰하면, 베드로라는 이름이 십사만 사천과 같아짐이 드러나며, 이로써 예수께서 경이로운 수를 세시는 이이심이 강조된다. 바로 그 동일한 절에서, 곧 예수께서 자신이 자신의 교회를 세우시겠다고 선포하시는 그곳에서, 경이로운 수를 세시는 이는 번역 과정을 주관하셔서, 16장 18절에 나타난 진리가 “phi”의 수학적 상징을 나타내도록 하셨다.

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.

Ndakwambya kandi nti: Wewe uri Petero, kandi kuri iri buye nzokwubakako ishengero ryanje; kandi amarembo ya kuzimu ntazorinesha. Matayo 16:18.

His church is not simply built upon the doctrine that Jesus is the Christ, and that He is the Son of God, but also the fact that He is the Word, and the Word created and controls all things, including mathematics, grammar and the works of men.

Likandilo lyandi ka lya tungikile fela pa dilakanyo dyetu dyakuti Yesu ni Kilishitu, ne kuti Ali Mwan’a Leza, lelo pe ne pa mpu no pa bundu kuti Ali Lizwi, ne Lizwi ni lyapanga ne kuhumina fyonse, kushilangapo ne mibalo, kalemberelo, ne milimo ya bantu.

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.

Mulinde nayetu twafwe kebana kimo, twapandikweti kale kulandana na kulomba kwa Aye ukeshalila fintu fyonsi ukulandana na mapange ya bufwayo bwakwe mwine. Efeso 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, thường được biểu thị bằng chữ cái Hy Lạp φ (phi), là một hằng số toán học xấp xỉ bằng 1,618033988749895. Số này được biết đến như là tỷ lệ vàng hoặc tỷ lệ thần thánh. Đây là một “số vô tỉ”, nghĩa là nó không thể được biểu thị dưới dạng một phân số đơn giản, và biểu diễn thập phân của nó kéo dài vô hạn mà không lặp lại.

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.

㏿i dhahabu ina sifa nyingi za ajabu na hujitokeza katika miktadha mbalimbali katika hisabati, sanaa, usanifu, maumbile, na nyanja nyinginezo. Mara nyingi hupatikana katika maumbo ya kijiometri, kama vile mstatili, pentagoni, na dodekahedra, ambapo uwiano wa upande mrefu kwa upande mfupi ni sawa na 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.

Mu by’ubuhanzi no mu bwubatsi, igipimo cya zahabu gitekerezwa ko gitanga urugero rwiza rushimisha amaso. Cyakoreshejwe n’abahanzi n’abubatsi mu mateka yose, uhereye ku mico ya kera kugeza mu gihe cya Renaissance no nyuma yaho, mu gutegura imiterere y’ibihangano, inyubako, n’ibikorwa by’ubuhanzi. Mu mibare, igipimo cya zahabu kigaragara mu nyungano zitandukanye z’imibare no mu ruhererekane, harimo urukurikirane rwa Fibonacci, aho buri hantu hagizwe n’igiteranyo cy’ibice bibiri bikibanziriza. Uko ibice by’urukurikirane rwa Fibonacci byiyongera, ni ko igipimo cy’ibice bikurikirana kigenda cyegera kuri 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.

Mu murongo wa 16:18, dusangamo phi y’imibare (1.618…). Yesu, ari we Mana “ukora byose nk’inama y’ubushake bwayo,” yagennye gushyira umukono we wo kuba Palmoni, wa Muberamyiza w’Umubare, cyangwa Umubarura w’Amabanga, mu bumenyi bw’ahantu h’ihanuzi hagaragaza urubuga rw’intambara y’itorero rye rirwanya amarembo y’ikuzimu mu minsi y’imperuka. Kuri urwo rubuga rw’intambara y’ihanuzi, binyuze ku kugenzura kwe kw’imibare, yagereranyije ibihumbi ijana na mirongo ine na bine n’“Petero”, wahinduriwe izina avanywe kuri “Simoni,” uwumva ubutumwa bw’inuma, agahindurirwa kuri “Petero”, bityo aranga ibihumbi ijana na mirongo ine na bine nk’ubwoko bwe bw’isezerano bwo mu minsi y’imperuka.

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.

ئەو «تاشە»ی هەڵیبژارد بۆ ئەوەی کڵێساکەی لەسەر بنیات بنێت، ئەو تاشە بنەڕەتییە، بنەما و گۆشەبەردی سەرەکیی «حەوت جار»ی لەڤییان شەش و بیستە، چونکە هیچ بنیاتێکی ڕاست نییە کە مەسیح نەبێت. لە مەعمودییەتی مەسیحەوە، کاتێک شیمۆن پەیامی کۆترەکەی «بیست» هەتا خاچەکەی دەریای مردوو، بۆ هەزار و دوو سەد و شەست ڕۆژ، دوو جار لە هەر ڕۆژێکدا، قوربانیی بەیانی و ئێوارە هەبوو، جگە لە ڕۆژی کۆتاییی هەزار و دوو سەد و شەست ڕۆژەکە، چونکە لەو ڕۆژەدا، قوربانیی ئێوارە لە دەستی کاهین هەڵهات، و لەسەر خاچ مەسیح وەک پێشکەشکراوی دوو هەزار و پێنج سەد و بیستەم مرد.

“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.

“Vyose ni hofu na machafuko. Kuhani yu karibu kumchinja mnyama wa dhabihu; lakini kisu chaanguka kutoka mkononi mwake usio na nguvu za hisia, naye mwana-kondoo aponyoka. Kielelezo kimekutana na uhalisi wake katika kifo cha Mwana wa Mungu. Dhabihu kuu imekwisha kutolewa. Njia ya kuingia Patakatifu pa Patakatifu imefunguliwa wazi. Njia mpya iliyo hai imeandaliwa kwa ajili ya wote. Tena haiwalazimu wanadamu wenye dhambi na huzuni kungoja kuja kwake kuhani mkuu.” 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.

“lwala” lufwe akukula Icilonganino Cakwe ni lwalwa lwa ntendekelo ulo abakula baakenye, umubilo walwo ni “amakana yabili na basano ne myanda ibili na makumi yabili.” Mu vesi imo iya mfupi, Kristu ailanga Umwine nga ni Shikulu wa fyonse, kabili ilyo acita ifyo aliiminine no kulanda mu vesi ikumi na shitatu ukufika ku ikumi na fisano mu cipandwa ca ikumi na cimo ica Daniele.

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.

Nakandiya nakukwambila nze nti, oli Peetero, era ku lwazi luno lwe ndizimbako Ekkanisa yange; era emiryango gy’emagombe tegirigisinga. Matayo 16:18.

We will continue this study in the next article.

Tukwoleza kusoma kuno mu kigambo ekya kukondewa okudiile.

“‘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.

“‘Yeevav hla phaw chyu a wa, a ni hte a phaw chyu ai hpe anhte ni ningnan hte anhte ni a sha ni matu htawmhpang e rai nga ai.’ Deuteronomy 29:29. Karai Kasang gaw mungkan hpawn ai amu hpe kaning rai sha hkumdan nga ai gaw, masha ni hpe galaw dan ai nnga ai; masha ni a hpaji ni hte Kasang Sang Ai Wa a hteevav ni hpe tam lu na nnga ai. Shi a hpawn chye ai atsam gaw, Shi a nga ai lam zawn sha hkumbyin na matu nnga ai.”

“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.

"Kalunga wa tendekele kua luheto lua muinda lulemu lwa kusuluka pa buloba mu bya sayansi ne mu bya bukina; kadi padi bantu badimanyina bu banganguludi ba sayansi balandula pa myanda eyi ku dipona dia bumuntu nkayandi, nansha umwe te bakafika ku bipeta bia lubombo. Kudi mua kwikala kabuyi bua kusokangana kule ne biakadi Dîyi dia Kalunga dimanyishile, bu ne malongolodi etu kaavua alumbulushi ne bulelela bu dijinga mu Mifundu; kadi aba badi batshila Dîyi dia Kalunga, ne kubanga kushaangana mushindu wa kulongolola midimu Yende ya bufuki pa misingi ya sayansi, badi baya ne kusendama kabayi ne karti nansha kompasi pa mbu mulekela kumanyika. Mijilu minene menemene, bu kayidi kutungunudiibwa ne Dîyi dia Kalunga mu dilongesha diabu, idi yanyenga mu mimekesho yabu ya kulonda bulunda bua sayansi ne dibuulula. Bu Mufuki ne midimu Yende bidi kule menemene ne dipeta dia mushinga wabu, mu mushindu wa ne kabena mua kubyambulula ku mikenji ya bupange, badi batangila historia wa Bible bu wa kabuyi mua kweyemena. Aba badi ne mpata pa bweyemeni bua mikanda ya Dipungila Dikulukulu ne Dipungila Dipiapa, nebafikishibwe ku kutamba nansha lutete lukese, ne ku mpata ne buikalapo bua Kalunga; ne pashishe, bamane kujimija tshisimbu tshiabu, badi bashiyibwe bua kutukatuka pa mabwe a bushaale."

“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.

“Bantu hawa wameupoteza ule urahisi wa imani. Yapasa kuwepo imani thabiti katika mamlaka ya kiungu ya Neno Takatifu la Mungu. Biblia haipaswi kupimwa kwa mawazo ya wanadamu kuhusu sayansi. Maarifa ya kibinadamu ni mwongozo usiotegemeka. Wenye shaka wanaoisoma Biblia kwa kusudi la kubishana wanaweza, kwa sababu ya ufahamu usio mkamilifu wa sayansi au wa ufunuo, kudai kuona mapingano kati ya hayo mawili; lakini yakieleweka kwa usahihi, yako katika upatano mkamilifu. Musa aliandika chini ya uongozi wa Roho wa Mungu, na nadharia sahihi ya jiolojia kamwe haitadai uvumbuzi ambao hauwezi kupatanishwa na kauli zake. Kweli yote, iwe katika maumbile au katika ufunuo, yanapatana yenyewe katika udhihirisho wake wote.

“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.

“Mu kigambo cya Katonda haramu ebibuuzo bingi ebisituka, era ne bannassaayansi abasingayo obugavu tebayinza kubiddamu. Emitwe gino gireetebwa mu maaso gaffe okutulaga obungi bw’ebiriwo, ne mu bintu ebyabulijjo ebya bulamu bwa buli lunaku, ebirowoozo ebikomye, n’amagezi gaabyo gonna ge byenyumirizaamu, bye bitayinza na lumu okutegeera mu bujjuvu.

“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!

“Basi watu wa sayansi hufikiri kwamba wanaweza kuufahamu hekima ya Mungu, yale ambayo ameyatenda au anayoweza kutenda. Wazo hili limeenea sana kwamba Yeye amezuiliwa na sheria Zake mwenyewe. Watu ama hukana au hupuuza kuwako Kwake, au hufikiri kwamba wanaweza kueleza kila kitu, hata utendaji wa Roho Wake juu ya moyo wa mwanadamu; wala hawaliheshimu tena jina Lake wala kuuogopa uweza Wake. Hawaamini mambo ya kimbinguni yaliyo juu ya kawaida, kwa kuwa hawaelewi sheria za Mungu wala uweza Wake usio na kikomo wa kutimiza mapenzi Yake kupitia sheria hizo. Kama inavyotumiwa kwa kawaida, istilahi ‘sheria za asili’ hujumuisha yale ambayo wanadamu wameweza kugundua kuhusu sheria zinazoutawala ulimwengu wa kimwili; lakini ujuzi wao ni wenye mipaka kiasi gani, na ni kubwa kiasi gani nyanja ambayo ndani yake Muumba anaweza kutenda kwa kupatana na sheria Zake mwenyewe, ilhali bado likiwa jambo lisiloeleweka kabisa na viumbe wenye ukomo!”

“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.

“Bangi mingi balongesaka ete biloko ya mokili ezali na nguya ya bomoi—ete bizaleli mosusu epesamaka na biloko ya mokili, mpe na nsima etikalaka kosala na nzela ya nguya na yango moko oyo ezali kati na yango; mpe ete misala ya bozalisi esalemaka na boyokani na mibeko oyo etɛngamá, oyo Nzambe Ye moko akoki kutu kokɔta na kati na yango te. Oyo ezali siansi ya lokuta, mpe Liloba ya Nzambe endimisi yango te. Bozalisi ezali mosali ya Mozalisi na yango. Nzambe alongolaka mibeko na Ye te to mpe asalaka libanda na yango te, kasi azali ntango nyonso kosalela yango lokola bisaleli na Ye. Bozalisi ezali kotatola mayele moko, bozali moko, nguya moko oyo esalaka, oyo esalaka kati mpe na nzela ya mibeko na yango. Kati na bozalisi ezali na mosala ya seko ya Tata mpe ya Mwana. Klisto alobi ete, ‘Tata na Ngai azali kosala kino sik’oyo, mpe Ngai mpe nazali kosala.’ Yoane 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.

वलैऱ्, निज्हेमियाहले अभिलेख गरेक़ो आफ्ना स्तुतिगानमा यसरी गाए: “तपाईं, केवल तपाईं नै एकमात्र परमप्रभु हुनुहुन्छ; तपाईंले आकाश, आकाशहरूको आकाश, तिनका सारा सेनासमेत, पृथ्वी र त्यसमा भएका सबै थोकहरू … बनाउनुभयो, अनि तपाईंले ती सबैलाई धारण गर्नुहुन्छ।” Nehemiah 9:6. यस संसारका सम्बन्धमा, परमेश्वरको सृष्टिकर्म पूरा भइसकेको छ। किनकि “संसारको जग बसालिँदादेखि ती कामहरू सिद्ध भइसकेका थिए।” Hebrews 4:3. तर उहाँको शक्ति अझै पनि उहाँका सृष्ट गरिएका वस्तुहरूलाई धारण गर्नमा क्रियाशील छ। एकपटक चलाइदिइएको कुनै यन्त्र आफ्नै अन्तर्निहित शक्तिले चलिरहन्छ, त्यसैले नाडी धड्कन्छ र सासपछि सास चलिरहन्छ—यस्तो होइन; बरु हरेक सास, हृदयको हरेक स्पन्दन, उहाँकै सर्वव्यापी हेरचाहको प्रमाण हो, जसमा “हामी जीवित रहन्छौं, चलायमान हुन्छौं, र हाम्रो अस्तित्व छ।” Acts 17:28. पृथ्वीले वर्षेनि आफ्ना फलदायी उपजहरू दिनु र सूर्यको वरिपरि आफ्नो गति निरन्तर राख्नु पनि कुनै अन्तर्निहित शक्तिका कारण होइन। परमेश्वरको हातले ग्रहहरूलाई अगुवाइ गर्नुहुन्छ र स्वर्गमण्डलमा तिनीहरूको नियमित गतिमा तिनीहरूलाई आफ्नो-आफ्नो स्थानमा कायम राख्नुहुन्छ। उहाँले “तिनीहरूको सेनालाई गनेर निकाल्नुहुन्छ; उहाँले तिनीहरू सबैलाई नाउँले बोलाउनुहुन्छ; उहाँको पराक्रमको महानताले गर्दा, किनकि उहाँ शक्तिमा प्रबल हुनुहुन्छ, एउटा पनि नहट्दैन।” Isaiah 40:26. उहाँकै शक्तिद्वारा वनस्पति फस्टाउँछ, पातहरू पलाउँछन् र फूलहरू फुल्छन्। उहाँले “पहाडहरूमाथि घाँस उम्राउनुहुन्छ” (Psalm 147:8), र उहाँद्वारै उपत्यकाहरू उर्वर बनाइन्छन्। “वनका सबै पशुहरू … परमेश्वरबाट आफ्नो आहार खोज्छन्,” र सबै जीवित प्राणीहरू, सबभन्दा सानो कीराबाट मानिससम्म, प्रतिदिन उहाँको प्रबन्धकारी हेरचाहमा निर्भर छन्। भजनकारका सुन्दर शब्दहरूमा, “यी सबै तपाईंको प्रतीक्षा गर्छन्…. तपाईंले दिनुहुन्छ, र तिनीहरूले बटुल्छन्; तपाईंले आफ्नो हात खोल्नुहुन्छ, तिनीहरू असल वस्तुहरूले तृप्त हुन्छन्।” Psalm 104:20, 21, 27, 28. उहाँको वचनले तत्त्वहरूलाई नियन्त्रण गर्दछ; उहाँले आकाशलाई बादलहरूले ढाक्नुहुन्छ र पृथ्वीका लागि वर्षाको तयारी गर्नुहुन्छ। “उहाँले हिउँलाई ऊनझैँ दिनुहुन्छ; उहाँले तुसारोलाई खरानीझैँ छर्नुहुन्छ।” Psalm 147:16. “जब उहाँले आफ्नो स्वर उच्चारण गर्नुहुन्छ, तब आकाशहरूमा जलको बहुलता हुन्छ, र उहाँले पृथ्वीका छेउछाउबाट बाफलाई माथि उठाउनुहुन्छ; उहाँले वर्षासँग बिजुली बनाउनुहुन्छ, र आफ्नो भण्डारहरूबाट हावा निकाल्नुहुन्छ।” Jeremiah 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.

“Xwedê bingeha her tiştî ye. Hemû zanista rast bi karên Wî re ahengdar e; hemû perwerdehiya rast dibe ku mirovan ber bi guhdariya hukumdariya Wî ve bibe. Zanim a nû li ber çavên me ecêbîyên nû vedike; ew berz difire û kûrahiyên nû lêkolîn dike; lê ji lêkolînên xwe tiştek nayîne ku bi wehya Îlahî re nakok be. Nezanî dibe ku bi gazîkirina zanistê bixwaze nêrînên derewîn li ser Xwedê piştgirî bike, lê pirtûka xwezayê û Peyva nivîskî ronahiyê li ser hev didin. Bi vî awayî em têne rê kirin ku Afirîner biparêzin û bi baweriyekî hişyar bi Peyva Wî re bawer bin.” Patriarchs and Prophets, 113–115.