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.

Nalika Petrus ngedalkeun jawabanana kana pananya Kristus ngeunaan saha ceuk para murid Kristus téh, anjeunna nétélakeun yén Yesus téh Anu Diurapi, nyaéta Kristus, Mesias. Anjeunna ogé nyarios yén Anjeunna téh Putra Allah.

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.

Nalika Yesus sumping ka wewengkon Kaisarea Pilipi, Anjeunna nanya ka murid-murid-Na, saur-Na, “Numutkeun ceuk jalma-jalma, Kami, Putra Manusa, teh saha?” Maranehna ngawaler, “Aya nu nyebut yen Anjeun teh Yohanes Pembaptis; nu lianna, Elias; ari nu sejen deui, Jeremias, atawa salah sahiji nabi.” Anjeunna ngadawuh ka maranehna, “Tapi ceuk maraneh, Kami teh saha?” Simon Petrus ngawaler sarta saurna, “Anjeun teh Kristus, Putra Allah anu hirup.” Ku sabab eta Yesus ngawaler sarta ngadawuh ka anjeunna, “Bagja maneh, Simon Barjona, sabab eta lain daging jeung getih anu nganyatakeun ka maneh, tapi Rama Kami anu aya di sawarga. Jeung Kami oge nyebut ka maneh, yen maneh teh Petrus, jeung di luhur ieu batu Kami bakal ngadegkeun jamaah Kami; jeung panto-panto naraka moal bisa ngéléhkeun éta. Jeung ka maneh Kami bakal maparin konci-konci Karajaan Sawarga; jeung naon bae anu ku maneh dibeungkeut di bumi bakal kabeungkeut di sawarga; jeung naon bae anu ku maneh dileupaskeun di bumi bakal kadeuleupaskeun di sawarga.” Mateus 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.

Ngaliwatan Petrus, Roh Suci nepikeun bebeneran anu hakiki supaya saratus opat puluh opat rébu ngartos. Anjeunna ngalakukeun kitu di Panium, nyaéta Kaisarea Filipi. Panium téh situs candi anu pangsuci dina ibadah ka naga, sabab Yunani ngawakilan dunya, sarta dunya dina poé-poé panungtungan téh nyaéta Perserikatan Bangsa-Bangsa, anu jadi wawakil naga di bumi. “Panto-panto naraka” téh ngaran pikeun candi Pan, déwa embé urang Yunani. Candi éta diwangun di hareupeun hiji guha anu ngamuat Cinyusu Panium. Cinyusu Panium ngalirkeun cai ka Walungan Yordan, anu mangrupa lambang Kristus.

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.

Ngaran “Yordan” hartina “anu nurun,” sarta eta ngamimitian lalampahanana di wewengkon pagunungan Israil kalér, narik sumber utamana tina cinyusu-cinyusu Gunung Hermon, puncak pangluhurna dina jajaran Hermon, tempat ayana cinyusu nu disebut “gerbang naraka.” Hermon hartina “suci” sarta “Yordan” hartina “nurun.” Walungan Yordan ngalir ti dataran luhur Gunung Hermon sarta nurun ngaliwatan Lebak Retakan Yordan, tuluy ahirna nepi ka Laut Paéh, anu mangrupa titik panghandapna dina beungeut Bumi.

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.”

Cai anu nyumponan Walungan Yordan, anu asalna ti kuil Pan, sarta ahirna nepi ka titik panghandapna di bumi, ngalambangkeun panurun anu dipigawé ku Putra Allah nalika Anjeunna ninggalkeun gunung suci pangluhurna pikeun turun ka “laut paéh” panghandapna di dunya ieu. Turunna Kristus ti sawarga nepi ka maot dina kayu salib ogé ngalambangkeun yén Anjeunna nanggung dina diri-Na daging manusa nu geus murag, sabab lalampahan-Na ti sawarga nepi ka salib dipupusti ku cai anu asalna ti “gerbang naraka.”

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.

Laut Paéh lain ngan saukur tempat panghandapna di bumi, tapi ogé mangrupa cai anu pangasinna di bumi, salapan kali leuwih asin tibatan sagara. Pupusna Kristus dina kayu salib, sakumaha dilambangkeun ku Laut Paéh, nya éta tempat Anjeunna negeskeun jangji-Na ka loba jelema.

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.

Jeung unggal kurban tina pameuleuman dahareun maneh kudu dibumbuan ku uyah; ulah nepi ka uyah tina perjangjian Allah maneh kakurangan tina pameuleuman dahareun maneh: jeung dina sakabéh kurban maneh, maneh kudu ngurbankeun uyah. Imamat 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.

Dina lalampahanana ti sumber-sumber cai Gunung Hermon, Walungan Yordan ngalir ngaliwatan Laut Galilea, anu ogé dipikawanoh minangka Danau Tiberius jeung Danau Kinneret. Galilea hartina “engsel” atawa “titik pangbalikan.” Tiberius nyaéta ngaran panguasa Romawi anu ngagentos Augustus Caesar, sarta ku lantaran wangun danau éta, éta disebut Kinneret, anu hartina “kacapi” atawa “lira.” Titik pangbalikan pikeun umat manusa kajadian nalika Tiberius Caesar maréntah jeung Yesus disalibkeun, sarta unggal kacapi di sawarga dibungkem. Kasaksian géografis Walungan Yordan patalina jeung “panto-panto naraka,” nyaéta kuil déwa Yunani Pan, nyarita ngeunaan kasaksian anu diproklamasikeun ku Petrus ku ilham Roh Suci.

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.

Penjelmaan Kristus téh mangrupa panggabungan Kaallahan jeung kamanusaan anu kajadian waktu Putra Allah anu Ilahi nyandak kana diri-Na daging manusa, sahingga ngahijikeun Kaallahan jeung kamanusaan, sakumaha dilambangkeun ku cai tina cinyusu Pan anu ngalir ka Walungan Yordan. Anu mere cai ka cinyusu Pan téh nyaéta ibun, hujan, jeung salju anu ragrag kana gunung-gunung Hermon, Hermon ngalambangkeun gunung anu “suci,” nyaéta Yerusalem nu di luhur.

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.

Hiji Nyanyian nanék ku Daud. Lah, sakitu hadé jeung sakitu pikaresepeunna lamun dulur-dulur cicing babarengan dina kamanunggalan! Éta ibarat minyak pangurapan anu mulya dina sirah, anu ngalir ka handap kana janggot, nya éta janggot Harun, anu turun nepi ka palebah ujung papakéanna; Saperti ibun Hermon, jeung saperti ibun anu turun kana gunung-gunung Sion: sabab di dinya PANGERAN maréntahkeun berkah, nya éta hirup salalanggengna. Jabur 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.

“minyak pangéling-eling anu mulya” nu ngocor nepi ka janggot Harun téh nyaéta minyak anu dipaké waktu anjeunna jeung anak-anakna diurapan jadi imam-imam Allah.

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.

Jeung maneh kudu nyokot tina getih anu aya dina altar, jeung tina minyak pengurapan, tuluy nyipratkeunana ka Harun, ka pakéanana, ka anak-anakna, jeung ka pakéan anak-anakna babarengan jeung anjeunna; ku kituna anjeunna bakal disucikeun, kitu deui pakéanana, anak-anakna, jeung pakéan anak-anakna babarengan jeung anjeunna. Exodus 29:21.

Peter expressed the confession of all the disciples, and in so doing he expressed the confession of the one hundred and forty-four thousand, who are to be anointed as a unified priesthood that is lifted up as an ensign. The “oil” that anointed Aaron, was also as the dew of Mount Hermon and also the dew of the mountains of Zion. The “oil” and the “dew” are the message which represents the anointing of the Holy Spirit.

Petrus ngedalkeun pangakuan sadaya murid, sarta ku kituna anjeunna ogé ngedalkeun pangakuan saratus opat puluh opat rébu, anu bakal diurap jadi imam-imam anu ngahiji minangka hiji kaimaman anu diangkat jadi panji. “Minyak” anu ngurap Harun, ogé ibarat embun Gunung Hermon jeung embun pagunungan Sion. “Minyak” jeung “embun” téh nyaéta amanat anu ngawakilan pangurapan Roh Suci.

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.

Dangukeun, he langit, sarta abdi rek nyarita; jeung dengekeun, he bumi, kana pangandika sungut abdi. Pangajaran abdi bakal murag kawas hujan, omongan abdi bakal nyéréh kawas ibun, kawas hujan leutik kana tutuwuhan ngora, jeung kawas guyuran hujan kana jukut; sabab abdi bakal ngumumkeun nami PANGERAN: mulyakeun kaagungan ka Allah urang. Ulangan 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.

“Cibuntu” téh nya éta “doktrin” anu murag kana pagunungan Sion, sarta éta téh “minyak” pangurapan anu ngahijikeun saratus opat puluh opat rébu, anu jadi imam-imam Allah dina poé-poé pamungkas. Doktrin éta netes kawas hujan, jeung nyuling kawas cibuntu lantaran éta “diterbitkeun”. Éta diterbitkeun lantaran langit jeung bumi kudu méré ceuli sarta ngadéngé kecap-kecap tina sungut-Na, ngaliwatan hiji kapamimpinan imam anu ngahiji, anu jadi panji pikeun ngumandangkikeun amanat-amanat Midangkeun Tengah Peuting jeung Sora Tarik Nu Kuat.

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.

Ah, kumaha éndahna dina pagunungan téh suku anu mawa béja hadé, anu ngumumkeun katengtreman; anu mawa béja hadé ngeunaan kahadéan, anu ngumumkeun kasalametan; anu ngandika ka Sion, Allah maneh maréntah! Para pangawal maneh bakal ngangkat sora; babarengan maranéhna bakal ngahariring: sabab maranéhna bakal silih tempo padeukeut, waktu PANGERAN mulangkeun deui Sion. Breg geura dina kabungahan, hariring babarengan, hé tempat-tempat ruruntuhan Yerusalem: sabab PANGERAN parantos ngalilipur umat-Na, Anjeunna parantos nebus Yerusalem. PANGERAN parantos némbongkeun panangan-Na anu suci di hareupeun panon sagala bangsa; sarta sakumna tungtung bumi bakal ningali kasalametan Allah urang. Yesaya 52:7–10.

The last-day watchmen, represented by Peter, publish salvation and peace, and they shall be unified, for they will see eye to eye. This happens when “the Lord brings again Zion.” The Hebrew word translated as “bring again” means to “reverse.” When the Lord reverses Zion, it means that Zion had been in captivity, as represented by the scattering, and it is reversed when the captivity ceases.

Para pangawal dina poé-poé pamungkas, anu dilambangkeun ku Petrus, ngawartakeun kasalametan jeung katengtreman, sarta maranéhna bakal ngahiji, sabab maranéhna bakal silih tingali sajajar. Ieu kajadian nalika “PANGERAN ngabalikeun deui Sion.” Kecap Ibrani anu ditarjamahkeun jadi “ngabalikeun deui” hartina “mabalikeun.” Nalika PANGERAN mabalikeun Sion, hartina yén Sion geus kungsi aya dina panawanan, sakumaha dilambangkeun ku paburencayna, sarta éta dibalikeun nalika panawanan éta lekasan.

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.

Sabab kieu timbalan PANGERAN, yén sanggeus tujuh puluh taun réngsé di Babul, Kami bakal nganjang ka maranéh, sarta ngalaksanakeun pangandika Kami anu hade ka maranéh, ku ngabalikeun maranéh deui ka ieu tempat. Sabab Kami terang kana pikiran-pikiran anu dipikirkeun ku Kami ka maranéh, timbalan PANGERAN, nyaéta pikiran-pikiran karapihan, lain pikiran kajahatan, pikeun maparin ka maranéh hiji ahir anu dipiharep. Tuluy maranéh bakal nyaur ka Kami, sarta maranéh bakal indit jeung neneda ka Kami, sarta Kami bakal ngadangu ka maranéh. Jeung maranéh bakal neangan Kami, sarta bakal manggihan Kami, lamun maranéh neangan Kami kalayan saageung hate. Jeung Kami bakal kapanggih ku maranéh, timbalan PANGERAN; sarta Kami bakal mulangkeun kaayaan pangbuangan maranéh, jeung Kami bakal ngumpulkeun maranéh ti sagala bangsa, jeung ti sagala tempat ka mana maranéh ku Kami geus disingsieunan, timbalan PANGERAN; sarta Kami bakal mawa maranéh deui ka tempat asal maranéh diboyong jadi tawanan. Yermia 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.

Kabéh nabi keur nyarita ngeunaan poé-poé panungtungan, jeung dina poé-poé panungtungan umat-Na aya dina pangbuangan anu kudu dibalikeun, sangkan kasaksian nubuat kacumponan.

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.

Pangandika anu sumping ka Yermia ti PANGERAN, unina, Kieu timbalan PANGERAN, Allah Israil, saurna, Tuliskeun pikeun maneh sakabéh pangandika anu geus ku Kami diucapkeun ka maneh dina hiji kitab. Sabab, lah, bakal datang poé-poé éta, timbalan PANGERAN, nalika Kami baris mulangkeun deui kaayaan katangkepan umat Kami, Israil jeung Yuda, timbalan PANGERAN; sarta Kami bakal ngabalikeun maranéhna ka tanah anu ku Kami dipaparinkeun ka karuhun maranéhna, sarta maranéhna bakal ngamilikana. Yermia 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.

Sanggeus tilu satengah poé saré, sakumaha Lasarus saré salila opat poé, sarta Daniel ngariung sedih salila dua puluh hiji poé, Mikhael ngahudangkeun deui dua saksi éta, anu mangrupa umat-Na dina poé-poé pamungkas, sarta ngahijikeun maranéhna, ogé ngurapan maranéhna ngaliwatan hiji amanat anu dipedalkeun ka sakuliah dunya. Amanat éta nya éta “ibun” Gunung Hermon (gunung suci), anu ngahirupan cinyusu Pan, anu satuluyna ngahirupan Walungan Yordan. Pangurapan anu kalakonan ku éta amanat ngalambangkeun pangurapan Yesus, anu nandaan nalika Anjeunna janten Al-Masih, sakumaha anu dicirian ku Petrus.

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.

Nalika Petrus netepkeun Kristus minangka Putra Allah, anjeunna ngawakilan Kristus boh salaku Putra Allah boh salaku Putra manusa, sakumaha dilambangkeun ku cai tina “panto-panto naraka” anu ngocor ka Walungan Yordan. Pangakuan Petrus dihasilkeun ku ilham Roh Suci, sarta éta bebeneran, yén Yesus téh Kristus, Anu Diurapi, sarta yén Anjeunna téh sakaligus Allah jeung manusa, anu ku Yesus diidentifikasi minangka bebeneran anu bakal jadi puseur peperangan ngalawan umat Allah dina poé-poé panungtung, anu ku Kristus dijangjikeun bakal meunang, sabab “panto-panto naraka” moal bisa ngéléhkeun bebeneran ieu.

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.

Kanyataanana nya eta, dina 11 Séptémber 2001, sakumaha Isa dipupulasan dina waktos baptisan-Na, panyegelan ka saratus opat puluh opat rébu mimiti lumangsung, sarta dina éta sajarah bakal aya hiji kuciwa anu bakal maehan umat-Na dina ahir jaman, nepi ka Anjeunna ngahudangkeun maranéhna deui sarta ngabalikeun pangawulaan maranéhna. Prosés kabangkitan ngawengku ngahijikeun umat-Na jadi hiji pasukan anu gagah perkasa anu diangkat jadi panji. Karya ngahudangkeun deui, nyucikeun, ngahijikeun, jeung ngangkat, sanggeus maot di jalan-jalan, digambarkeun dina ayat sapuluh nepi ka lima belas tina pasal sabelas kitab Daniel, kitu deui dina petikan-petikan Alkitab séjénna. Tapi dina ayat tilu welas nepi ka lima belas Kristus sakali deui parantos mawa murid-murid-Na ka Kaisarea Pilipi, ka Panium, sarta di dinya segel Allah dipasrahkeun pikeun salalawasna.

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”.

Ngan saupama urang ngartos kana kajeujeuhan ieu kanyataan, urang kakara tiasa ngawanoh kana panyingkapan-panyingkapan bebeneran anu aya dina kasaksian di Kaisarea Pilipi. Dina ayat dalapan welas tina pasal genep welas Injil Mateus, ngaran Simon Barjonah dirobah jadi Petrus, anu ngalambangkeun saratus opat puluh opat rébu sakumaha geus kacatet saméméhna dina hiji tulisan anyar. Panyingkapan matematis anu ditetepkeun dina ayat éta ngamulyakeun Isa minangka Juru-Itung Nu Ajaib, sabab lain ngan Petrus tiasa kahartos minangka ngawakilan saratus opat puluh opat rébu, tapi Mateus 16:18 ogé mangrupa lambang matematis “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.”

Saméméh urang nyanghareupan matématika anu patalina jeung “phi,” perlu dicatet yén “phi” téh mangrupa bagian tina kecap “Philippi,” nyaéta ngaran kadua tina dua ngaran kota Panium. Ayat dalapan welas nétélakeun yén Isa nyarios ka Petrus dina basa Ibrani, anu tuluy kacatet dina basa Yunani, sarta engké ditarjamahkeun kana basa Inggris. Tilu léngkah éta nuduhkeun kakawasaan Kristus kana Firman-Na. Nalika kecap éta ditimbang ku sistem matématika ngaliwatan ngalikeun posisi-posisi anu dibéré angka, éta nuduhkeun yén ngaran Peter sarua jeung saratus opat puluh opat rébu, ku kituna nekenkeun Isa salaku Juru-Nomer Nu Ajaib. Dina ayat anu sarua pisan, tempat Isa ngumumkeun yén Anjeunna bakal ngawangun jamaah-Na, Juru-Nomer Nu Ajaib ngadalikeun prosés tarjamahan pikeun mastikeun yén bebeneran anu diwakilan dina ayat dalapan welas dina pasal genep welas, bakal ngawakilan lambang matématika “phi.”

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

Sareng Kami oge nyarios ka maneh, yén maneh teh Petrus, sarta dina batu karang ieu Kami bakal ngadegkeun garéja Kami; jeung panto-panto naraka moal bisa ngéléhkeun éta. Mateus 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.

Garéja-Na lain ngan saukur diadegkeun dina doktrin yén Isa teh Al Masih, jeung yén Anjeunna teh Putra Allah, tapi deuih dina kanyataan yén Anjeunna teh Firman, sarta Firman téh anu nyiptakeun jeung ngawasa sagala rupa, kaasup matematika, tata basa, jeung karya-karya manusa.

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.

Dina Anjeunna ogé urang geus meunang warisan, sanggeus dipredestinasikeun nurutkeun kana maksud Anjeunna anu ngalaksanakeun sagala perkara nurutkeun kana putusan pangersa-Na sorangan. Epesus 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, anu mindeng dilambangkeun ku aksara Yunani φ (phi), nyaéta hiji konstanta matematis anu kira-kira sarua jeung 1.618033988749895. Ieu bilangan dipikawanoh minangka rasio emas atawa proporsi ilahi. Ieu téh hiji “bilangan irasional”, hartina teu bisa ditepikeun dina wangun pecahan basajan, sarta perwakilan désimalna terus lumangsung tanpa wates bari henteu kungsi ngulang.

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.

Babandingan emas miboga rupa-rupa sipat anu kacida istiméwana sarta mucunghul dina rupa-rupa kontéks dina matematika, seni, arsitéktur, alam, jeung widang séjénna. Ieu babandingan remen kapanggih dina wangun-wangun géométri, saperti sagi opat, sagi lima, jeung dodekahedron, anu babandingan antara sisi anu leuwih panjang jeung sisi anu leuwih pondokna sarua jeung 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.

Dina seni jeung arsitéktur, rasio emas dipercaya ngahasilkeun proporsi anu merenah sacara éstétis. Rasio ieu geus dipaké ku para seniman jeung arsiték sapanjang sajarah, ti peradaban-peradaban kuna nepi ka mangsa Renaissance sarta satuluyna, pikeun ngarancang komposisi, wangunan, jeung karya-karya seni. Dina matématika, rasio emas muncul dina rupa-rupa persamaan jeung runtuyan matématis, kaasup runtuyan Fibonacci, anu unggal sukunana mangrupa jumlah tina dua suku anu miheulaanana. Nalika suku-suku dina runtuyan Fibonacci nambahan, babandingan antara suku-suku anu padeukeut beuki ngadeukeutan ka 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.

Dina ayat 16:18, urang manggihan phi matematis (1.618…). Yesus, Allah “anu ngalakonan sagala perkara nurutkeun kana pituduh pangersa-Na sorangan,” nangtukeun pikeun nempatkeun tandatangan-Na minangka Palmoni, Bilangan anu Endah, atawa Nu Ngitung Rahasia, dina géografi profétis anu nangtukeun médan perang gareja-Na ngalawan panto-panto naraka dina poé-poé panungtungan. Dina éta médan perang profétis, ngaliwatan kakawasaan-Na kana bilangan, Anjeunna ngagambarkeun saratus opat puluh opat rébu ku “Petrus”, anu ngaranna geus dirobah tina “Simon”, nyaéta anu ngadéngé pesen japati, jadi “Petrus”, ku kituna nandaan saratus opat puluh opat rébu minangka umat perjangjian-Na dina poé-poé panungtungan.

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.

“Batu” anu dipilih ku Anjeunna pikeun ngawangun garéja-Na, nyaéta batu pondasi, nyaéta pondasi jeung batu juru utama tina “tujuh kali” dina Imamat dua puluh genep, sabab teu aya pondasi anu sajati anu lain Kristus. Ti baptisan Kristus, nalika Simon “ngadéngé” amanat japati nepi ka salib di Laut Paéh, salila sarébu dua ratus genep puluh poé, dua kali unggal poé, aya kurban isuk jeung sonten, iwal dina poé pamungkas tina sarébu dua ratus genep puluh poé éta, sabab dina poé éta, kurban sonten luput tina imam, sarta dina salib Kristus pupus minangka kurban ka dua rébu lima ratus dua puluh.

“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.

“Sadayana karasa ku pikasieuneun jeung kabingungan. Imam rék meuncit kurban; tapi péso téh murag tina leungeunana anu teu walakaya, sarta domba éta lolos. Tipe geus papanggih jeung antitipe dina pupusna Putra Allah. Kurban anu agung geus dipasrahkeun. Jalan ka tempat anu maha suci geus dibuka. Hiji jalan anu anyar jeung hirup geus disadiakeun pikeun sakumna jalma. Manusa anu dosa jeung pinuh ku kasedihan teu kudu deui ngadagoan datangna imam agung.” 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.

“batu” anu ku Anjeunna rék dijadikeun dasar pikeun ngadegkeun garéja-Na téh nyaéta batu pondasi anu ku para tukang bangunan dipiceun, bilanganana “dua rébu lima ratus dua puluh.” Dina hiji ayat pondok, Kristus nampilkeun diri-Na minangka Juragan tina sagala rupa, sarta nalika Anjeunna ngalakukeun kitu, Anjeunna keur nangtung jeung nyarios dina ayat tilu welas nepi ka lima welas tina Daniel pasal sabelas.

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.

Jeung Kami ogé nyarios ka maneh, yén maneh teh Petrus, sarta di luhur ieu batu karang Kami baris ngadegkeun jamaah Kami; jeung panto-panto naraka moal bisa ngungkulan eta. Mateus 16:18.

We will continue this study in the next article.

Urang baris nuluykeun ieu pangajaran dina tulisan salajengna.

“‘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.

“‘Perkara-perkara nu nyumput kagungan PANGERAN Allah urang; ari perkara-perkara nu geus diwahyukeun mah kagungan urang jeung anak-incu urang salalawasna.’ Ulangan 29:29. Kumaha saenyana Allah ngalaksanakeun padamelan ciptaan, éta can kungsi diwahyukeun ku Mantenna ka manusa; élmu pangaweruh manusa teu sanggup ngulik rusiah-rusiah Nu Maha Luhur. Kakawasaan-Na dina nyipta teu kahartos ku akal, sarua jeung ayana-Na sorangan.”

“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.

“Allah parantos ngantepkeun caang anu ngagebray kawas caah dicurikeun ka sakuliah dunya, boh dina élmu boh dina kasenian; tapi lamun jalma-jalma anu ngaku ilmiah ngabahas perkara-perkara ieu tina sudut pandang anu saukur manusa wungkul, maranéhna tangtu pisan bakal nepi kana kacindekan anu salah. Bisa jadi teu salah mun ngaduga-ngaduga saluareun naon anu parantos diungkabkeun ku firman Allah, upami téori-téori urang henteu bertentangan jeung kanyataan-kanyataan anu kapanggih dina Kitab Suci; tapi jalma-jalma anu ninggalkeun firman Allah, sarta narékahan ngajelaskeun karya-karya ciptaan-Na dumasar kana asas-asas ilmiah, keur ngalayang tanpa peta atawa kompas dina sagara anu teu dipikawanoh. Pikiran-pikiran anu pangagungna sakalipun, lamun henteu dipingpin ku firman Allah dina panalungtikanana, jadi bingung dina usaha maranéhna pikeun nalungtik hubungan antara élmu pangaweruh jeung wahyu. Ku sabab Nu Nyipta jeung karya-karya-Na jauh pisan ngaleuwihan pangarti maranéhna nepi ka maranéhna henteu sanggup ngajelaskeunana ku hukum-hukum alam, maranéhna nganggap sajarah Alkitab téh teu bisa dipercaya. Jalma-jalma anu ngaragukeun kapercayaan kana catetan-catetan Perjangjian Heubeul jeung Perjangjian Anyar, bakal dibawa léngkah satuluyna pikeun ngaragukeun ayana Allah; tuluy, sanggeus leungit jangkarna, maranéhna ditinggalkeun ngapung-ngapung katabrak batu karang kakafiran.”

“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.

“Jalma-jalma ieu geus kaleungitan kasaderhanaan iman. Kudu aya kayakinan anu tetep kana kawibawaan ilahi tina Firman Suci Allah. Kitab Suci henteu meunang diuji ku pamadegan manusa ngeunaan élmu pangaweruh. Pangaweruh manusa téh pituduh anu teu bisa dipercaya. Kaum skeptik anu maca Kitab Suci pikeun néangan alesan pikeun nyacapruk, bisa waé, ku pamahaman anu teu sampurna boh kana élmu pangaweruh boh kana wahyu, ngaku manggihan paséa di antara duanana; tapi lamun kaharti kalayan leres, éta duanana sajalan sampurna. Musa nulis dina pamingpinan Roh Allah, sarta hiji téori géologi anu leres moal kungsi ngaku manggihan hal-hal anu teu bisa dipasrahkeun jeung pernyataan-pernyataanna. Sakur bebeneran, boh dina alam boh dina wahyu, sajalan jeung dirina sorangan dina sakumna panyataanana.

“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.

Dina firman Allah loba patalékan anu mucunghul, anu ku para sarjana nu pangjerona élmu sakalipun moal kungsi bisa diwaler. Perhatian dipuseurkeun kana jejer-jejer ieu pikeun némbongkeun ka urang sabaraha lobana hal, malah dina perkara-perkara umum kahirupan sapopoe, anu ku akal nu kawates, sanajan kalayan sagala hikmah anu dipuja-puja, moal kungsi kaharti sapinuhna.

“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!

“Tapi jalma-jalma élmu pangaweruh nyangka yén maranéhna bisa ngartos hikmah Allah, nyaéta naon anu geus dipigawé ku Anjeunna atawa anu bisa dipigawé ku Anjeunna. Pamanggih anu nyebar pisan nyaéta yén Anjeunna kaungkulan ku hukum-hukum-Na sorangan. Jalma-jalma boh mungkir atawa henteu maliré ayana-Na, atawa nyangka bisa ngajelaskeun sagalana, malah nepi ka cara Roh-Na damel dina haté manusa; ku kituna maranéhna henteu deui ngahormat kana ngaran-Na atawa sieun kana kakawasaan-Na. Maranéhna henteu percaya kana hal-hal adikodrati, lantaran henteu ngartos kana hukum-hukum Allah atawa kakawasaan-Na anu taya watesna pikeun ngalaksanakeun pangersa-Na ngaliwatan éta hukum-hukum. Sakumaha ilaharna dipaké, istilah ‘hukum-hukum alam’ ngawengku naon anu geus bisa kapanggih ku manusa ngeunaan hukum-hukum anu ngatur dunya jasmani; tapi sakumaha heureutna pangaweruh maranéhna, jeung sakumaha lega widang tempat Nu Nyipta bisa damel saluyu jeung hukum-hukum-Na sorangan, tapi tetep sajero-jeroana saluareun kahontal ku pangarti mahluk anu kawates!”

“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.

“Loba anu ngajarkeun yén matéri miboga kakuatan hirup—yén sipat-sipat tangtu dipasihkeun ka matéri, tuluy éta ditinggalkeun sangkan meta ku tanaga bawaanana sorangan; sarta yén kagiatan-kagiatan alam lumangsung saluyu jeung hukum-hukum anu tetep, anu ku éta Allah sorangan ogé teu tiasa campur tangan. Ieu élmu palsu, sarta henteu dirojong ku firman Allah. Alam téh abdi ti Nu Nyiptakeunana. Allah henteu ngabatalkeun hukum-hukum-Na atanapi damel sabalikna ti éta, nanging Anjeunna teras-terasan ngagunakeun éta minangka pakakas-pakakas-Na. Alam mere kasaksian ngeunaan hiji kacerdasan, hiji ayana, hiji tanaga anu giat, anu damel di jero jeung ngaliwatan hukum-hukumna. Di jero alam aya pagawean anu terus-terusan ti Rama jeung Putra. Kristus nyarios, ‘Rama Kami damel nepi ka ayeuna, jeung Kami ogé damel.’ Yohanes 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.

“Urang Lewi, dina pupujian maranéhna anu kacatet ku Néhémia, nembang, ‘Ngan Gusti, nya éta Anjeun nyalira, anu PANGERAN; Anjeun parantos ngadamel langit, langitna langit, jeung sakumna baladna, bumi, jeung sagala anu aya di jerona, … jeung Anjeun miara éta sadayana.’ Néhémia 9:6. Ngeunaan dunya ieu, padamelan ciptaan Allah parantos réngsé. Sabab ‘sagala padamelan geus réngsé ti saprak dasar dunya diteundeun.’ Ibrani 4:3. Tapi kakuatan-Na masih kénéh digawé pikeun nangtayungan sakumna anu parantos diciptakeun ku Mantenna. Teu lantaran mékanisme anu sakali geus digerakkeun tuluy neruskeun jalan ku tanaga bawaanana sorangan, nepi ka denyut ngetug jeung napas nyambung kana napas; sabalikna, unggal napas, unggal denyut jantung, mangrupa bukti tina pamiaraeun-Na anu nembus ka mana-mana, ti Anjeun anu ku Mantenna ‘urang hirup, gerak, jeung aya.’ Rasul-rasul 17:28. Teu ogé ku sabab aya kakuatan bawaan dina dirina sorangan nepi ka unggal taun bumi ngahasilkeun kabeungharanana sarta terus ngaléngkah ngurilingan panonpoé. Panangan Allah nungtun planét-planét sarta ngajaga éta tetep dina tempatna dina lalampahanana anu tartib ngaliwatan langit. Anjeunna ‘ngaluarkeun baladna hiji-hiji ku bilangan; Anjeunna nyaur maranéhna sakabéhna ku ngaran ku gedéna kakawasaan-Na, ku sabab Mantenna perkasa dina kakuatan; teu aya hiji ogé anu kurang.’ Yesaya 40:26. Ku kakuatan-Na tutuwuhan tumuwuh subur, daun-daun némbongan, jeung kembang mekar. Anjeunna ‘ngajadikeun jukut tumuwuh di pagunungan’ (Jabur 147:8), jeung ku Mantenna lebak-lebak dijadikeun subur. ‘Sakumna sato galak di leuweung … néangan dahareunna ti Allah,’ jeung unggal mahluk anu hirup, ti serangga pangleutikna nepi ka manusa, sapopoéna gumantung kana pamiaraeun providensial-Na. Dina kecap-kecap éndah juru Jabur, ‘Maranéhna sadayana ngantosan ka Anjeun…. Naon anu dipasihkeun ku Anjeun ku maranéhna dikumpulkeun: Anjeun muka panangan-Na, maranéhna dipinuhan ku kahadéan.’ Jabur 104:20, 21, 27, 28. Firman-Na ngawasaan unsur-unsur alam; Anjeunna nutupan langit ku mega sarta nyadiakeun hujan pikeun bumi. ‘Anjeunna maparin salju kawas bulu domba: Mantenna nyebarkeun ibun kawas lebu.’ Jabur 147:16. ‘Nalika Anjeunna ngedalkeun sora-Na, aya gegedéna cai di langit, sarta Mantenna ngajadikeun uap naék ti tungtung-tungtung bumi; Mantenna nyieun kilat dibarengan ku hujan, sarta ngaluarkeun angin tina gudang-gudang-Na.’ Yermia 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.

“Gusti Allah teh dasar tina sagala rupa. Sagala élmu pangaweruh anu sajati saluyu jeung padamelan-Na; sagala atikan anu sajati nungtun kana kataatan ka pamaréntahan-Na. Élmu muka ka paningal urang kaajaiban-kaajaiban anyar; éta ngapung luhur, sarta ngajajah jero-jero nu anyar; tapi tina panalungtikanana éta henteu mawa nanaon anu bertentangan jeung wahyu ilahi. Kabodoan bisa waé ngupayakeun ngadukung pamadegan-pamadegan palsu ngeunaan Allah ku ngadugikeun élmu pangaweruh, tapi kitab alam jeung Firman anu kaserat silih nyaangan. Ku kituna urang dituntun pikeun nyembah ka Nu Nyipta sarta boga kapercayaan anu calakan kana firman-Na.” Patriarchs and Prophets, 113–115.