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.
Pitrusqa Cristopa tapukuyninman kutichispa, “discipulonkunaqa Cristomanta pitas ninku” nisqaman, reqsichirqanmi Jesusqa ñawpaqmanta Diospa akllasqan, Cristo, Mesías kasqanta. Hinallataq nirqanmi Payqa Diospa Churin kasqanta.
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.
Jesúsqa Cesarea Filipos suyukuna qayllaman chaykuspan, discipulonkuna tapurqan, nispa: “¿Pitaq runakuna nin, noqa Runaq Churin kani nispa?” Hinaspan paykuna nirqanku: “Wakinmi nin qanqa Juan Bautista kanki; wakinkuna, Elías; wakinkunataq, Jeremías, icha huk profetakunamanta hukninmi kanki.” Payqa nirqan paykunata: “Qankunaqa, ¿pitaq ninchis noqa kani nispa?” Chaymi Simón Pedro kutichispa nirqan: “Qanqa Cristo kanki, kawsaq Diospa Churin.” Jesúsqa kutichispa nirqan: “Kusisqa kanki, Simón Barjona; mana aycha ni yawarchu chayta qamman rikuchisurqa, aswanpas hanaq pachapi kachkan Taytaymi. Noqataq niki qamman: qanqa Pedro kanki, kay rumi patapitaq Iglesiayta sayarichisaq; ukhu pachaq punkunkunapas manam atipanqachu chayta atipayninwan urmachiyta. Qamtataq qosqayki hanaq pacha qhapaq suyupa llavekunata; kay pachapi ima watasqaykipas hanaq pachapim watasqa kanqa; kay pachapi ima paskasqaykipas hanaq pachapim paskasqa kanqa.” Mateo 16:13–19.
Through Peter the Holy Spirit presented the essential truth for the one hundred and forty-four thousand to understand. He did so at Panium, which was Caesarea Philippi. Panium is the most sacred temple site in the worship of the dragon, for Greece represents the world, and the world in the last days is the United Nations, who is the dragon’s earthly representative. The “gates of hell” is a name for the temple of Pan, the Greek goat-god. The temple was built in front of a cave that contained the Spring of Panium. The Spring of Panium fed the Jordan River, which is a symbol of Christ.
Pedroqta Espíritu Santoqa riqch’aricherqa chay ancha allin cheqaqta pachak tawa chunka tawa waranqa runakuna unanchaqkuna yachananpaq. Chayta ruwarqa Panio llaqtapi, mayqenchus Cesarea Filipos sutin karqa. Panioqa aswan hatun santu templom k’askasqanmi dragón nisqapa yupaychayninpi, imaraykuchus Greciaqa kay pachata rikuchin, kay pachaqtaq qhepa p’unchaykunapi Naciones Unidas nisqanmi, paymi dragón nisqapa kay pachapi rantiqninqa. “Infiernopa punkunkuna” nisqaqa Panpa templonpa sutinqa, griego cabra-diospa. Chay temploqa huk mach’aypa ñawpaqninpi sayachisqa karqa, chaypiqa Panio Pukyu kasqa. Panio Pukyuqa Jordán Mayuta qarquq karqa, chay mayutaq Cristopa unanchaqninmi.
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.
“Jordán” sutiyqa “urayman” nisqatanmi kashan, chaymi ñanninta qallarin Israel llaqtap norte lawnin urqukuna suyupi; aswan hatun paqarinantaqa qoqon Hermón Orqopa pukyunkunamanta, Hermón Cordillera nisqapi aswan hatun urqu patamanta, maypichus “uku pacha punkukuna” sutiyuq pukyu kashan. Hermón nisqaqa “santu” hinam niy, “Jordán” nisqataq “urayman riq” nin. Jordán mayuqa Hermón Orqopa alto lawninkunamanta purimun, hinaspan Jordán qichqa pampa nisqa vallepi urayman urayman purispa, qhipaman wañusqa Lamar Qochaman chayan, chayqa kay pachapa hawanpi aswan uray cheqanmi.
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.”
Yaku-kuna Jordán mayuta qarpanku, Panpa templonmanta paqarispa, hinallataq tukukuyninpi kay pachapi aswan uray kaqman chayananku, Diospa Churinpa uray urmuyninta rikuchin, payqa hanaq llaqtapi aswan alto sagrado orqomanta lluqsimuspa kay pachapa aswan uray “wañusqa qochaman” uraykamuq. Cristopa hanaq pachamanta cruzpi wañuyman uraykamuyninpas rikuchinmi urmasqa runapa aychanwan p’achakuyta paypa hawanman hap’isqanta, imaraykuchus hanaq pachamanta cruzkama puriyninqa “uku pachapa punku-kuna”manta paqarisqa yaku-kunawan qarpasqa karqa.
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.
Kachi Quchaqa manam kay pachapi aswan uray kaqllachu, aswanqa kay pachapi aswan kachi-yuq yakuymi, lamar qochamanta isqun kuti aswan kachi-yuq. Kachi Qucha hina rikuchisqa Cristopa chakatasqa wañuyninpi, paymi achkakunawan rimanakuynta takyachirqan.
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.
Llapa mikhuyniykimanta haywakuytaqa kachhiwanmi sumaqta qamiykunkiman; amataq saqeychu Diosniykipa rimanakuyninpa kachhinta mikhuyniykimanta haywakuykipi pishinanpaq: llapa haywayniykikunawan kuska kachhitapas haywankiman. Levítico 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.
Hermón Urqupa pukyukunamanta hamuspa, Jordán mayuqa Galilea quchanta pasamun, chayqa Tiberias qucha hinallataq Kinneret qucha sutiwan reqsichisqa kachkan. Galilea ninanqa “bisagra” utaq “muyuy p’unchay” ninanmi. Tiberiasqa Augusto César qhipata kamachiq romano apu sutim, quchapa rikchayninraykutaq Kinneret nisqa sutichasqa kachkan, chaypa ninanqa “arpam” utaq “liram” nisqanmi. Runakunaqpaq muyuy p’unchayqa karqan Tiberio César kamachishaqtin, Jesuspas chakatasqa kasqanpi, hinallataq hanaq pachapi llapa arpaspas upallachisqa karqan. Jordán mayuq llaqtapacha testimunyu, “infiernopa punkukunawan” tupachisqa, chayqa griego dios Panpa templonmi, rimanmi Pedro Santo Espiritupa saminchayninwan willakusqan testimunyumanta.
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.
Cristopa aychayman runakayninman hamusqanmanta nisqaqa, Dios kaywan runakaynin huñusqa kasqanmi karqa, Diospa Churin kikillanman runapa aychan hap’ikusqan p’unchawpi; chay hina Dios kayta runakayninwan huñurqan, imaynachus Pan pukyumanta unu Jordán mayuman yaykuspa chayta rikuchin. Pan pukyuta imawanmi mikhuchirqan? Hermón urqukunapi urmaq ch’iqchi, para, rit’iwanmi; Hermónqa “sagrado” urquta rikuchin, chayqa hanaq Jerusalénmi.
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.
Davidpa wichaykuna taki. ¡Qhawariy, may allinmi, may kusikuypaqmi wawqekuna huk sonqolla kuska tiyaykuqkunaqa! Chayqa umapi churakusqa ancha chanin q’umir asnakuq wiraman hinam, chaymi sunkhama uraykamurqan, Aaronpa sunkhanmanpas; p’achanpa kantuñkama uraykamuq. Hermon orqomanta sut’u hina, Sionpa urqukunaman uraykamuq sut’u hinam; chaypim Señorqa saminchayta kamachirqan, wiñaypaq kawsaytawan. Salmos 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.
“Chanin qosqoy aceite” nisqa, Aarónpa sunqasninman urayman puriq, chaymi karqa aceite, paywan churinakunawan kuska Diospa sacerdotenkuna hina hawisqa kaptinkuman apaykusqa.
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.
Hina altarpi kashaq yawarmanta, hinallataq hawikuy wiramanta jap’inki, chaykunataq Aaronpa hawanman ch’iqchinki, p’achankunapa hawanman, churinkunapa hawanmanpas, hinaspa paywan kuska churinkunapa p’achankunapa hawanmanpas: chhaynataq payqa santuqasqa kanqa, p’achankunapas, churinkunapas, churinkunapa p’achankunapas paywan kuska. Éxodo 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.
Pedroqa tukuy discipulokunapa iñiyninkuta rimarirqan; chayta rimaspanmi pachallataq pachak tawa chunka tawa waranqa runakunapa iñiyninkutapas rimarirqan, paykunaqa hukllachasqa sacerdotekuna kaymanmi hawk’asqa kachkan, estandarte hina oqarisqa kananpaq. Aaronta hawisqa “aceite”qa, Hermón urqupa chhullinmi karqan, hinaspataq Sion urqukunapa chhullinpas. “Aceite”wan “chhulliwan”qa willakuy kanku, chaymi Espíritu Santoq hawisqananta sut’inchan.
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.
Uyariychik, hanaq pachakuna, ñoqaqa rimasaq; uyarichunpas kay pacha, simiypa rimasqankunata. Yachachisqayqa para hina urmamunqa, rimariyniyqa sut’iyaq llullu hina sut’unqa, hina t’ikaq q’ura pataman chhika para hina, hinaspa ichu pataman para wayr’a hina: imaraykuchus Señorpa sutinta willasaq; hatun kayta quychik ñuqanchik Diosninchikman. Deuteronomio 32:1–3.
The “dew” is the “doctrine” that falls on the mountains of Zion, and it is the “oil” of anointing that unifies the one hundred and forty-four thousand, who are God’s priests in the last days. The doctrine drops as rain, and distills as dew because it is “published”. It is published because heaven and earth are to give ear and hear the words of His mouth, through a unified priesthood that is the ensign who proclaim the messages of the Midnight Cry and Loud Cry.
“Runtu” nisqaqa “yachachiy”mi, Sion urqukunaman urmamun; chaytaq “aceite” umalliypaqmi, hukllachaspa pachak tawa chunka tawa waranqa runakunata, paykunaqa Diospa sacerdotenkunam qhipa p’unchaykunapi. Chay yachachiyqa para hina urmamun, runtu hinataq sut’iyamun imaraykuchus “willasqasqa” kasqanrayku. Willasqasqam kachkan, hanaq pacha kay pachawan uyarispa uyarinankupaq Simiyninmanta rimaykunata, hukllachasqa sacerdocio nisqawan, paymi estandarte hina Chawpi Tuta Qapariyta haqaymanta Hatun Qapariyta willakuq.
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.
¡May sumaqmi urqukunapi allin willakuyta apamuqpa chakin, hawk’ayta willakuqpa; allinmanta allin willakuyta apamuqpa, qespichiyta willakuqpa; Sionman niqpa: “Diosniykiqa kamachinmi!” Qhawariqniykikunaqa siminkuta oqarinqaku; huk simillawan kuska takinqaku: imaraykuchus Señor Sionta kutichimuspa, uyapura rikunqaku. Kusikuyman lloqsiychis, kuska takiychis, Jerusalén llaqta ch’usaq chiqninkuna; imaraykuchus Señorqa llaqtanta sonqocharqan, Jerusalénta rantispa qespichirqan. Señorqa llapa suyukunapa ñawpaqinkupi ch’uya makinta q’alata rikuchirqan; kay pachapa tukuy kuchunkunam Diosninchikpa qespichiyninta rikunqaku. Isaías 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.
Qhipa p’unchaykunaq ricchariq qhawariqninkuna, Pedro nisqawan rikuchisqa, salvaciónta hinaspa thak kayta willakunku, hinaspan huk sonqolla kashaqku, imaraykuchus ñawinnaq ñawinman rikunqaku. Kayqa pasan “Señor Sionta kutichimun” nisqanpi. Hebreo simipi “kutichimun” nisqaman tikrasqa simiqa “tikray” niyta munan. Señor Sionta tikhrachiptinqa, chayqa Sionqa prisionpi kasqa, ch’iqikuywan rikuchisqa hina, hinaspan prisionqa tukukuptin tikrasqa kan.
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.
Kaymi ninmi Señorqa: Babiloniapi qanchis chunka wata hunt’akuchkaptinmi qankunata watukusqayki, allin simiyta qankunapaq hunt’aspa, kay cheqaman kutichimusqayki. Ñoqaqa yachaninmi ima yuyaykunatachus qankunapaq yuyarisqani, ninmi Señorqa: thak kaypa yuyayninkuna, manataq mana allinpaqchu, suyakusqaykichik tukukuyniyuqta qosunaykipaq. Chaymantataq qayawankichik, rispa mañakuwankichik, ñoqataq uyarisqaykichik. Mask’awankichiktaq, tarinkichikmi, llapan sonqoykichikwan mask’awaspa. Qankunaman rikuchikusaqmi, ninmi Señorqa; presochasqa kayniykichiktataq kutichisaq, llapa nacionkunamanta, llapa cheqekunamantataq tantamusaq maykunamanpas qarqosqaykichikmanta, ninmi Señorqa; hinaspataq kutichimusqaykichikmi chay cheqeman maymantachus prisionman apachisqaykichik. Jeremías 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.
Llapa profetakunaqa qhipa p’unchawkunamanta rimashanku, hinaspa qhipa p’unchawkunapi paypa llaqtanqa huk watasqa kawsaypim kachkan, chayta kutichisqa kananpaq, profecíaq testimonianta hunt’ananpaq.
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.
Kaymi simi Señorpaqmi Jeremiasman hamurqa, nispa: Israelpa Diosnin Señorqa kayhinam nin: Qillqay huk libropi llapa simikunata qanman rimarqani chaykunata. Imaraykuchus, qhawariy, p’unchaykuna hamun, nispa Señor, maypachachus kutichimushaq llaqtay Israeltawan Judátawan prisionmanta, nispa Señor; kutirimuchispaqmi paykunata taytakunaman qosqay allpaman, hinaspan chayta jap’iykunku. Jeremias 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.
Kimsa p’unchawanta kuskan chawpi p’unchawkunata puñusqankumanta qhipaman, hinallataq Lazaro tawa p’unchaw puñusqan hina, chaymanta Daniel iskay chunka hukniyuq p’unchaw llakisqa kasqan hina, Miguelqa iskay testigokunata kawsarichin, paykunaqa paypa qhipa p’unchaw llaqtanmi kanku, hinaspataq hukllayman pusamun, chaymanta huk willakuyninwan paykunata qhawaychaspa akllan, chay willakuyqa llapan pacha tukuy suyu hina rikhurichisqa kasqa. Chay willakuyqa Hermón orqopa “sullan”mi (santu orqo), chaymi Pan pa pukyunta mikhuyninwan kallpachin, chaymanta Jordan mayuta kallpachin. Chay willakuyninwan hunt’asqa akllayqa Jesuspa akllayninta rikuchin, chaymi pay Cristo tukusqan pacha sut’icharqa, Pedrotaq chayta reqsichirqan.
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.
Hinallataq Pedroqa Cristota Diospa Churin kasqanta reqsichispa, Cristota iskaynin hina rikuchirqan: Diospa Churin hinataq runapa churin hina, imaynachus “ukhu pacha punkukunamanta” yaku Jordán mayuman yaykuspa churasqa rikuchin, chay hinata. Pedropa willakuyninqa Espíritu Santopa sonqochasqanmantam lluqsirqan, hinaspataq chay cheqaq kaqmi — Jesúsqa Cristom, Hawsashqa Kaqmi, hinaspataq Payqa Diospas runapas kasqanm — Jesúspa sut’inchasqanman hina, Diospa qhepa p’unchaykunapi llaqtanpa contra maqanakuyqosqaq chawpinpi kananpaq; chay llaqtamanmi Cristo atipanankuta prometirqan, imaraykuchus “ukhu pacha punkukuna” mana atipayta atinchu kay cheqaq kaqtaqa.
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.
Cheqaqaqqa hinallataqmi kay: 11 septiembre 2001 watapi, imaynan Jesucristoqa bautismonpi jawichisqa karqan hina, pachak tawa chunka tawa waranqa runakunapa sellakusqanku qallarikurqan; chay historiapin huk llakikuy kanqa, paypa qhipa p’unchay llaqtanta wañuchinankama, pay kawsarichispa preso kasqankuta kutirichinankama. Kawsarichiy ruwayqa paypa llaqtanta hukllachaspa atiyniyuq soldadokuna hinaman tukuchiyta hap’in, señalta hina hoqarisqa kananpaq. Kawsarichiy, ch’uyanchay, hukllachay hinaspa hoqariy ruway, ñankunapi wañusqamanta qhipaman, Daniel chunka hukniyuq qillqapa chunka versículomanta pichqa chunka versículokamak sut’inchasqa kachkan, hinallataq wakin Biblia pasajekunapipas. Ichaqa chunka kimsayuqmanta chunka pichqayuq versículokamapiqa Cristoqa yapamanta discipulonkuna Caesarea Philippiman, Paniumman pusamun; chaypitaq Diospa sellon wiñaypaq ñit’isqa kachkan.
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”.
Kaykunataq ukham allinta unanchaspaqa, Caesarea Philippi-q testimoniopin tarisqa cheqaq kawsay rikuchikuyninkunata reqsisunman. Mateo qelqap chunka suqta kapitulonpa chunka pusaqniyuq versiculonpiqa, Simón Barjonahpa sutin Pedroman tukuchisqa, kaymi pachak tawa chunka tawa waranqa runakunata unanchaq, hina ñawpaqta huk qillqapi nisqa hina. Chay versiculopi sayarichisqa yupaychasqa rikuchikuyqa Jesus-ta hatunchan Musphachikuq Yupaqaq hina, imaraykuchus mana Pedrollachu pachak tawa chunka tawa waranqata niyta atinchik, aswanpas Mateo 16:18 qa “phi” nisqapa yupaychasqa unanchaqninmi.
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.”
Manaraq “phi” nisqawan tupasqa yupaykamaymanta rimaykuta qallarinanchikpa ñawpaqta, yuyarinapaqmi “phi” nisqaqa “Philippi” simipi kasqanta, Panium llaqtapa iskay sutinkunamanta iskayñiqin sutipi. Chunka suqniyuq pusaqniyuq versículopi rikuchinmi Jesúsqa Pedroman hebreo simipi rimarisqanta, chayta griego simipi qillqasqata, hinaspata inglés simiman tikrasqata. Chay kinsa patakunaqa Cristopa Simi patapi kamachikuyninta riman. Simiqa yupasqa churanankuna mirachiy yupaykamaywan kuskan qhawarisqa kaptin, rikuchinmi Pedro sutiqa pachak tawa chunka tawa waranqaman tupasqanta; chayhinataqmi Jesúsqa Admirable Yupaychaq kasqanta aswan kallpachin. Chay kikin versículopin, maypichus Jesúsqa iglesianta hatarichisqanta willakun, Admirable Yupaychaqqa tikray ruwayta kamachirqan, chunka suqniyuq pusaqniyuq versículopi, chunka suqniyuq kapitulu ukupi rikuchisqa cheqaq kayqa “phi” nisqapa yupay unanchanta rikuchinanpaq.
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.
Hinaspataqmi qamtapas: qamqa Pedro kanki, kay rumi patanpi iglesiayta hatarichisaq; infiernopa punkunkunapas manam atipayta atinchu chayta. 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.
Iglesianqa manam chayllachu hatarichisqa Jesusqa Cristo kasqan, hinaspa Diospa Churin kasqan yachachiy patapi, aswanpas pay Simi kasqan cheqaq kay patapin, hinaspa chay Simi llapallan imakunata rurasqan hinaspa kamachisqan patapin, yupay yachayta, rimay simipa kamayninkunata, hinaspa runakunapa rurasqankunatapas.
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.
Paypiwanchikpipas herenciata chaskirqanchik, tukuy imata kikin munayninpa yuyayninman hina rurajpa yuyasqanman jina ñawpaqmanta akllasqa kaspa. Efesios 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, griego simi φ (phi) nisqawan sapa kuti rikuchisqa, huk yupaypaq saqesqa kachkan, chaymi 1.618033988749895-man qayllaykuchkan. Kay yupayqa qori nisqa nisqawan, utaq divina proporción nisqawan reqsisqa kachkan. Kayqa huk “número irracional” nisqa kachkan; chayqa ninmi mana usqhaylla huk fracción simple nisqapi rikuchiyta atinchu, hinaspataq decimalnin rikch’aynin mana tukukuqmi ñawpaqman rinqa, mana kutimuspalla.
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.
Quri ch’ulla nisqaqa achka admiraypaq kaq qhawariyniyuqmi, hinallataq rikurimun imaymana contexto-kunapi matemáticapi, artepi, arquitecturapi, naturalezapi, huk campokunapipas. Sapa kuti tarikun figuras geométricas ukhupi, kayhina rectángulo-kunapi, pentágono-kunapi, dodecaedro-kunapipas, maypichus aswan hatun ladoq aswan pisilla ladowan nisqaman tupayninqa phi-man kaqlla kachkan.
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.
Artepi hinallata rurayninapipas, qori tupuqa yuyasqa kachkan sumaq rikch’anapaq chanin tupukunata rurananpaq. Kayqa artista-kunawan arquitecto-kunawan tukuy historiapi llamk’achisqa kachkan, ñawpa civilizacionkunamanta, Renacimientokama hinaspa chaymanta aswan ñawpaqman, composicionkunata, wasi hatunkunata, hinaspa arte ruraykunata diseñananpaq. Matemáticapiqa, qori tupuqa imaymana ecuación matemática-kunapi hinaspa secuencia-kunapi rikurin, Fibonacci secuenciatapas chaypi yaykuspa, maypichus sapa términoqa iskay ñawpaq término-kunapa yapaynin kasqan. Fibonacci secuenciapa término-kuna wiñashaqtin, qatipasqa término-kunapa razónninqa phi-man asuykun.
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.
16:18 nisqapi, tarisunchik phi yupayta (1.618...). Jesúsqa, Dios, “sapa imatapas kikin munayninpa yuyayninman hina ruraj”, chaymanta munarqan profético geografiapi kikin firmaninta churayta, pay Palmoni kasqanmanta, Musphachiq Yupay, utaq Pakasqa imakunata Yupaq kasqanmanta, chay geografía nisqaqa qhepa p’unchaykunapi Iglesianpa maqanakuy pampanganta reqsichin, infiernopa punkukunawan contranpi. Chay profético maqanakuy pampapi, yupaykunata kamachisqanrayku, pachak tawa chunka tawa waranqata “Pedro” sutiyoqwan rikuchirqan; paypa sutinqa “Simón”manta tikrasqa karqan, urpillapa willakuyninta uyarijmanta, “Pedro”man; chayhinataq pachak tawa chunka tawa waranqata señalaspa qhepa p’unchaykunapi paypa pacton llaqtan kasqanta.
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.
Pay “rumi” nisqapi Akllarqan Iglesia-nin sayachinanpaq, chaymi aswan hatun cimientupa rumin, Levitico iskay chunka suqtayoq “qanchis kutikama” nisqap cimientun, hinaspa umalliq esquina ruminpas; mana huk cheqaq cimientuqaqchu kanman mana Cristo kaspaqa. Cristopa bautizasqanmantapacha, Simón “uyarisqan” uray wayra-pisqumanta willakuyman, Wañuq Qochapa cruzkama, waranqa iskay pachak suqta chunka p’unchawkama, sapa p’unchaw iskay kuti, paqarin sacrificiopas chisi sacrificiopas karqan, ichaqa chay qhipa p’unchawpi waranqa iskay pachak suqta chunka p’unchawkunamantaqa mana hinachu karqan; chay p’unchawmi chisi sacrificio sacerdotemanta qispirqan, hinaspa cruzpi Cristo wañurqan iskay waranqa pichqa pachak iskay chunka haywarikuq hina.
“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.
“Llapanmi manchakuywan, ch’iqichakuywanmi kachkan. Sacerdotepas ñañaña wañuchinanpaqmi kachkan chay qurbanata; ichaqa cuchillunqa mana kallpayuq makinmanta urman, hinaspan oveja lluqsipukun. Tipoqa tinkun antitipowan Diospa Churin wañuyninpi. Hatun qurbanapas ñam ruwasqaña. Aswan uqhu cheqman yaykunapaq ñanqa kichasqañam. Musuq, kawsayniyuq ñanmi wakichisqa llapanchispaq. Manaña huchasapa, llakiywan ñak’arisqa runakuna suyayninchu kanman hatun sacerdotepa hamuyninta.” El Deseado de todas las gentes, 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.
Pay hawan “rumi” patapiñanman Iglesia-ninta hatarichinanpaq, chayqa wasi ruwaqkuna qhespichisqan cimientopa ruminmi; yupayninqa “iskay waranqa pichqa pachak iskay chunka” nisqañam. Huk pisi versículollapi Cristoqa tukuypa Hatun Kamachiqnin kasqanta qhawarichin, chayta ruraspanqa Daniel qhelqap chunka hukniyuq capitulonpa versículo chunka kimsayuqmanta chunka pichqayuqkama sayaspa rimashan.
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.
Hinaspataqmi, qanqa Pedro kanki, kay rumipa hawanpitaq Iglesiayta hatarichisaq; uku pacha punkunkunapas manan atipanqachu chayta atiyta. Mateo 16:18.
We will continue this study in the next article.
Kay yachayta qatiqkusaqku hamuq qillqapi.
“‘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.
“‘Pakasqa imakunaqa Señor Diosninchikmanmi kanku; rikuchisqa imakunaqa ñoqanchikman, wawanchikkunamanpas wiñaypaqmi kanku.’ Deuteronomio 29:29. Imaynatas Dios kamasqa llamk’ayta hunt’arqa chaytaqa mana hayk’aqpas runakunaman rikuchirqachu; runa yachayqa mana atinchu Ancha Hatunpa pakasqan imakunata maskhayta taripayta. Paypa kamaq atiyninqa, kawsaynin hina, mana entiendesqa atinapaqchu.”
“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.
“Diosmi saqerqanmi kay pachaman achka k’anchayta hich’aykuspa hamunanpaq, cienciawan artewanpas; ichaqa ciencia nisqapi yachaqkuna, runapa qhawariyninllamanta kay asuntukunamanta rimaptinkuqa, mana pantayniyuqchu pantasqa tukunku. Mana huchallachu kanman Diospa simin mana rikuchisqanmantapas yuyaymanayqa, sichus yuyayniykunaqa Escrituraspi tarikusqa cheqaqkunata mana contradecinkuchu; ichaqa Diospa siminta saqespa, Paqariyninkunata cienciaq kamachikuyninkunawan sut’inchayta maskhaqkunaqa, mana mapayuq mana brújula-yuq hina mana reqsisqa lamar qochapi apasqa purinku. Aswan hatun yuyayniyuq runakunapas, sichus Diospa simin mana pusasqachu kachkan maskhayninkupiqa, cienciawan revelaciónwan tinkuykunata qatiypi pantasqa, musphayman chayanku. Kamachiqninpas, llanq’asqankunapas paykunapa yuyayninkumanta ancha karupi kasqanrayku, chaykunata naturalezaq kamachikuyninkunawan mana sut’inchay atispa, Bibliapa historianta mana atinapaq hinam qhawanku. Kikinchikmi, Antiguo Testamentoq, Nuevo Testamentoq qillqasqan willakuykuna cheqaq kayninta iskayrayakuqkunaqa, huk pasotawan ñawpaqman pusasqa kanku, hinaspa Diospa kaq kaynintapas iskayrayankaq; chaymantataq, anclanta chinkachispa, mana iñiy kasqaq rumikunaman maqanakuspa purinankupaq saqisqa kanku.”
“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.
“Kay runakunaqa iñiypa llamp’u kayninta chinkachirqanku. Diospa Santu Siminpa divina autoridá-ninpi takyaq, mana kuyukuq iñiy kanan. Bibliataqa manam runakunapa cienciamanta yuyayninkunawan pruebachinachu. Runapa yachayninqa mana atinakuq pusana. Eskeptikokuna, Bibliata leenqanku mana allin rimayta mask’aspa, ichaqa ciencia nisqapa utaq revelación nisqapa mana hunt’asqa entendeyninrayku, paykunapuraqa iskaynin ukhupi churanakuyta tarisqankuta niyta atinman; ichaqa allinta entiendesqaqa, hunt’a armoníapi kachkanku. Moisésqa Diospa Espiritunpa pusaynin ukhupi qelqarqa, hinallataq geología nisqapa allin teoría-ninqa manam hayk’aqpas chay tariysikunata nisqachu, paypa nisqankunawan mana tinkuchiy atikunman chaykunata. Llapa cheqaq kayqa, naturaleza ukhupipas otaq revelación ukhupipas, tukuy rikch’ayninpi kikinwan kuska, mana churanakuqmi.”
“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.
“Diospa siminpi achka tapuykunam hatarichisqa kachkan, chaykunataqa aswan ukhu yachayniyuq yachaqkunapas hayk’aqllapas mana kutichiyta atinqakuchu. Kay yuyaykunamanmi sonqochisqa kanchis, rikuchinawanchikpaq may achkataq kashan, sapa p’unchaw kawsaypi reqsisqa kaqkunapurapas, tukukuq yuyayniyuq runakunaqa, llapa hatunchasqa yachayninkuwanpas, mana hayk’aqllapas hunt’asqata unanchayta atinqakuchu.”
“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!
Ichaqa runakuna yuyanku Diospa yachayninta entiendenankupaq, paypa rurasqanta utaq rurananpaq atisqanta. Ancha mast’arisqa kashan kay yuyayqa: payqa kikinpa kamachikuyninkunawan hark’asqa kasqanta. Runakunaqa paypa kaynintaqa ñegankuman utaq mana qhawarinkuchu, utaq llapanta sut’ichayta munanku, runa sonqopi Espíritunpa llank’aynintapas; hinaptinqa manaña sutinta manchakuywan yupaychankuchu, nitaj atipayninta manchakunkuchu. Mana iñinkuchu mana rikuy atina kaqkunapi, mana entiendespa Diospa kamachikuyninkunata nitaq wiñaypaq mana tukukuq atipayninta, chaykunawan munayninta rurananpaq. Sapa kuti hina apaykachaq simipi, “naturalezapa kamachikuyninkuna” nisqaqa tantiyachin chayta runakuna imatapas taripaq atisqankuta kay pacha materialta kamachiq kamachikuyninkunamanta; ichaqa mayqen pisi kasqanmi yachayninku, may hatunmi chay chakraqpi Ruraq llank’ayta atinman kikinpa kamachikuyninkunawan tinkuspa, ichaqa tukuy hinantin p’itikunaq unanchayninmanta anchata aswan hawapi.
“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.
Achkakuna allinta yachachinku materiaka kawsayniyuq kallpata hap’ipusun nispa — wakin kayninkunata materiaman qusqa kanku, chaymantaqa kikin ukhupi kaq kallpawan llamk’ananpaq saqisqa kasqan; hinallataq pachamamap ruwayninkuna mana kuyukuq kamachiykunawan tupaq allin tinkiypi apasqa kasqankuta, chaykunamanqa Dios kikinpas mana sat’iykuyta atisqanta. Kayqa llulla ciencia-mi, mana Diospa siminwan sayachisqachu. Pachamamaqa Kamachiqninpa yanapakuqninmi. Diosqa manam kamachiykunata chinkachinchu, nitaq paykunaman contrapi llamk’anchu, aswanpas sapa kuti paykunata ruwana yanapayninkunahinallam apaykachan. Pachamamaqa yachayta, kaq kayta, llamk’aq kallpata willakun, chayqa kamachiykunapi hina paykunawan kuska llamk’an. Pachamamapiqa Taytapaq Churipaqpas mana tukukuq llamk’aymi kachkan. Cristo nin: ‘Yayáyqa kunankamallam llamk’an, ñuqapas llamk’anim.’ Juan 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.
“Levita runakunaqa, Nehemías qillqasqan takiy pi, kaynata takirqanku: ‘Qamlla, arí qamlla, sapallanmi Señor kanki; qammi ruwarqanki hanaq pacha, hanaq pachakunapa hanaqnin, llapa chaypi kaq ejercitonkunawan, kay pacha, chaypi llapa imaymanawan, … hinaspa qammi llapanta waqaychanki.’ Nehemías 9:6. Kay pachamanta rimarispaqa, Diospa kamasqan llamk’ayninqa tukusqañam. Imaraykuchus ‘llamk’aykunaga pacha qallariyninmantañam tukusqa karqan.’ Hebreos 4:3. Ichaqa kallpanqa manaraqmi sayk’unchu, aswanpas kamasqan imakunata sayachispa waqaychanraqmi. Manam huk kuti kuyuchisqa mecanismoqa kikinpa ukhu kallpanwan purinraqchu, chayrayku sonqon takikunman, samayninpas huk samaymanta huk samayman qatiqman; aswanpas sapa samay, sapa sonqo takiyqa, chay llapanman chayaspa qhawanapa sut’inchasqanmi, paypi ‘kawsanchis, kuyunchis, kanchis’ nisqapi.” Hechos 17:28. “Manam kikinpi kaq kallparaykuchu wata wata kay pacha poqochin qapaq qowayninkunata, inti muyuriyninpi puriynintapas hinallataq qatichin. Diospa makinmi planetakunata pusan, hinaspa hanaq pachapi allinchasqa puriyninkupi churan. Paymi ‘yupayman hina lluqsinmanta orqon soldadonkuta; sapa huknintan sutinkunawan qayarin hatun atiyninrayku, kallpayuq kasqanrayku; manan hukllapas chinkanchu.’ Isaías 40:26. Paypa kallpanwanmi yurakunapas wiñan, rap’ikuna rikurin, t’ikaikunapas sisarin. Paymi ‘orqokunapi qura wiñachin’ (Salmo 147:8), hinaspa paywanmi qechwakunapas poqoyniyuq kananpaq rurakun. ‘Sach’a sach’a uywakunapas … Diosmanta mikhunankuta maskanku,’ hinaspa llapa kawsayniyuq kamaqkuna, asllalla kuru kurumanta runakama, sapa p’unchaymi paypa providencian qhawariyninman hap’ipakunku. Salmistaq sumaq rimayninpi nin: ‘Kaykuna llapallanmi qamta suyanaku…. Qam qosqaykita huñunku; makiykita kicharinki, allinwan hunt’achisqañam kanku.’ Salmo 104:20, 21, 27, 28. Simiyninmi elementokunata kamachin; hanaq pachata puyukunawan p’achallin, hinaspa kay pachapaq para waqaychan. ‘Paymi rit’ita millma hina qon; qasa ch’uñuta uchpa hina ch’iqichin.’ Salmo 147:16. ‘Kunkanta rimarichispaqa, hanaq pachakunapi unukuna achka kanku; kay pachapa tukukuyninmantan vaporakunata wicharichin; paramanwan illapakuna rurarin, hinaspa wayrata qolqen wasinkunamanta horqomun.’ Jeremías 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.
“Diosqa tukuy imapa tiyanaqninmi. Llapa cheqaq yachay sienciaqa Paypa rurasqanwanmi tinkun; llapa cheqaq yachachiyqa Paypa kamachikuynin kasukuyllamanmi pusayku. Sienciaqa qhawarinanchikpaq musuq admirakuyninkunata kicharin; hanakmanmi phawan, musuq ukhunakunatapas maskhan; ichaqa mana imatapas aswan yachayninmanta apamunchu chayqa hanaq pachapi qillqasqa revelacionwan churanakunanpaq. Mana yachayniyuq kayqa ciencia nisqaman qayllakuspa Diosmanta llulla qhawariykunata kallpachayta maskhanman; ichaqa pachamama libro hinalla qillqasqa simipas huknin hukninman k’anchayta qun. Chayhinapin Ruraqta yupaychananchikpaq pusasqanchik, hinallataq Siminpi yuyayniyuq atiniyta hap’inanchikpaq.” Patriarcas y Profetas, 113–115.