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# The Book of Daniel - Number One-Hundred and Eighty-Five

Littafin Daniyel — Na ɗari da tamanin da biyar

Divinity Embodied: The Profound Confession of Peter and Its Implications

Allantakantakar Allah Cikin Jiki: Zurfin Furucin Bitrus da Abubuwan da Yake Nufi

Author

Jeff Pippenger

Published

April 15, 2024

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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.

Sa’ad da Bitrus ya gabatar da amsarsa ga tambayar Kristi game da wanda almajirai suke cewa Kristi ne, ya bayyana cewa Yesu shi ne Shafaffe, wato Almasihu, Masihu. Ya kuma ce Shi Ɗan Allah ne.

> 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.

> Da Yesu ya zo cikin iyakokin Kaisariya Filibi, sai ya tambayi almajiransa, yana cewa, Wa mutane suke cewa ni, Ɗan Mutum, ne? Sai suka ce, Waɗansu suna cewa kai ne Yohanna Mai Baftisma; waɗansu, Iliya; waɗansu kuma, Irmiya, ko kuwa ɗaya daga cikin annabawa. Ya ce musu, Amma ku fa, wa kuke cewa ni ne? Sai Siman Bitrus ya amsa ya ce, Kai ne Almasihu, Ɗan Allah mai rai. Sai Yesu ya amsa ya ce masa, Mai albarka ne kai, Siman Barjona: gama ba nama da jini ne suka bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama. Ni ma ina gaya maka cewa, kai ne Bitrus, kuma a kan wannan dutse zan gina ikilisiyata; ƙofofin jahannama kuwa ba za su rinjaye ta ba. Kuma zan ba ka makullan mulkin sama: kuma duk abin da za ka ɗaure a duniya za a ɗaure shi cikin sama: kuma duk abin da za ka kwance a duniya za a kwance shi cikin sama. Matiyu 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.

Ta wurin Bitrus ne Ruhu Mai Tsarki ya gabatar da muhimmin gaskiya domin dubu ɗari da arba’in da huɗu su fahimta. Ya yi haka a Panium, wato Kaisariya Filibbi. Panium shi ne wuri mafi tsarki na haikali a cikin bautar macijin, gama Girka tana wakiltar duniya, kuma duniya a kwanaki na ƙarshe ita ce Majalisar Ɗinkin Duniya, wadda ita ce wakilin macijin a duniya. “Ƙofofin jahannama” suna ne na haikalin Pan, allahn akuya na Girka. An gina haikalin a gaban kogon da yake ɗauke da Mabubbugar Panium. Mabubbugar Panium ce take ciyar da Kogin Urdun, wanda alama ce ta Almasihu.

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.

Sunan “Jordan” na nufin “mai saukowa,” kuma yana fara tafiyarsa ne a yankin tsaunuka na arewacin Isra’ila, yana ɗaukar babban tushensa daga maɓuɓɓugan Dutsen Hermon, mafi tsayin ƙoli a jerin tsaunukan Hermon, inda maɓuɓɓugar da ake kira “ƙofofin jahannama” take. Hermon na nufin “mai tsarki” kuma “Jordan” na nufin “saukowa.” Kogin Jordan yana gudana daga tsaunukan Dutsen Hermon kuma yana saukowa ta kwarin tsagin Jordan, har a ƙarshe ya kai ga Tekun Matattu, wanda shi ne mafi ƙasƙancin wuri a doron ƙasa.

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.”

Ruwan da ke ciyar da Kogin Urdun, waɗanda suka samo asali a haikalin Pan, kuma waɗanda a ƙarshe suke isa ga mafi ƙasƙancin wuri a duniya, suna wakiltar saukowar da Ɗan Allah ya yi sa’ad da Ya bar mafi ɗaukakar tsattsarkan dutse domin Ya sauko zuwa mafi ƙasƙancin “mataccen teku” na wannan duniya. Saukowar Almasihu daga sama zuwa mutuwar gicciye kuma tana wakiltar cewa Ya ɗauki jikin mutumin da ya faɗi a kan Kansa, gama tafiyarsa daga sama zuwa gicciye ta sami ciyarwa daga ruwan da suka samo asali a “ƙofofin jahannama.”

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.

Tekun Matattu ba kawai shi ne wuri mafi ƙasa a duniya ba, amma kuma shi ne ruwa mafi gishiri a duniya, ya ninka gishirin teku sau tara. Mutuwar Almasihu a kan gicciye, kamar yadda Tekun Matattu yake misalta ta, a nan ne Ya tabbatar da alkawarinsa da mutane da yawa.

> 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.

> Kowace hadaya ta kyautar garinka kuwa za ka yi mata yaji da gishiri; kuma kada ka bari gishirin alkawarin Allahnka ya rasa kasancewa daga kyautar garinka: tare da dukan hadayunka za ka miƙa gishiri. Lawiyawa 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.

A kan hanyarsa daga marẽmãran Dutsen Hermon, Kogin Urdun yana bi ta cikin Tekun Galili, wanda kuma ake sani da Tafkin Tiberiyas da Tafkin Kinneret. Galili na nufin “makulli” ko kuma “mahadar juyawa.” Tiberiyas sunan sarkin Romawa ne wanda ya gaji Augustus Kaisar, kuma saboda siffar tafkin, ake kiransa Kinneret, wanda ke nufin “garaya” ko “algaita.” Mahadar juyawa ga ’yan Adam ta zo ne sa’ad da Tiberiyas Kaisar yake mulki kuma aka gicciye Yesu, kuma kowace garaya a sama ta yi shiru. Shaidar yanayin ƙasar Kogin Urdun dangane da “ƙofofin jahannama,” wato haikalin gunkin Helenawa mai suna Pan, tana magana game da shaidar da Bitrus ya shelanta ta wurin hurarren Ruhu Mai Tsarki.

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.

Zuwan Kristi cikin jiki shi ne haɗuwar Allahntaka da ɗan’adamtaka da ta faru sa’ad da Ɗan Allah na Allahntaka ya ɗauki jikin ɗan’adam a kansa, ta haka kuma ya haɗa Allahntaka da ɗan’adamtaka, kamar yadda ruwayen da suke fitowa daga maɓuɓɓugar Pan suke ciyar da Kogin Urdun. Abin da yake ciyar da maɓuɓɓugar Pan kuwa shi ne raɓa, ruwan sama, da ƙanƙara da suke sauka a kan duwatsun Hermon, Hermon yana wakiltar dutsen “mai tsarki,” wato Urushalima ta sama.

> 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.

> Waƙar Matakai ta Dawuda. Duba, ga shi, yadda yake da kyau, kuma yadda yake da daɗi, ’yan’uwa su zauna tare cikin haɗin kai! Yana kama da mai mai daraja a kan kai, wanda ya gangaro zuwa gemu, har ma da gemun Haruna; wanda ya gangaro zuwa gefen rigunansa; Kamar raɓar Hermon, da kuma kamar raɓar da ta sauko a kan duwatsun Sihiyona: gama a can Ubangiji ya umarta albarka, wato rai har abada. Zabura 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.

“Man shafawa mai daraja” wanda ya gangaro a gemun Haruna shi ne man da aka yi amfani da shi sa’ad da aka shafe shi da ’ya’yansa maza a matsayin firistocin 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.

> Kuma za ka ɗauki daga cikin jinin da yake a bisa bagade, da kuma daga cikin man shafawa, ka yayyafa su a kan Haruna, da a kan tufafinsa, da a kan ’ya’yansa maza, da a kan tufafin ’ya’yansa maza tare da shi: haka za a tsarkake shi, da tufafinsa, da ’ya’yansa maza, da tufafin ’ya’yansa maza tare da shi. Fitowa 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.

Bitrus ya bayyana furcin bangaskiyar dukan almajirai, kuma a yin haka ya bayyana furcin dubu ɗari da arba’in da huɗu, waɗanda za a shafe su a matsayin firistoci haɗin kai guda ɗaya da za a ɗaga sama a matsayin tuta. “Man” da ya shafe Haruna, shi ma kamar raɓar Dutsen Hermon yake, haka kuma raɓar duwatsun Sihiyona. “Man” da “raɓa” su ne saƙon da ke wakiltar shafewar Ruhu Mai Tsarki.

> 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.

> Ku kasa kunne, ya ku sammai, ni kuwa zan yi magana; kuma ki ji, ya ke duniya, kalmomin bakina. Koyarwata za ta sauko kamar ruwan sama, maganata za ta digo kamar raɓa, kamar ƙanƙanin ruwan sama a kan tsiro mai laushi, kuma kamar ruwan shawa a kan ciyawa: Gama zan shelanta sunan Ubangiji: ku ba Allahnmu girma. Kubawar Shari’a 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.

“Rauwan raɓa” shi ne “koyarwa” da take saukowa a kan duwatsun Sihiyona, kuma shi ne “mai” na shafewa wanda yake haɗa mutum dubu ɗari da arba’in da huɗu su zama ɗaya, waɗanda su ne firistocin Allah a kwanaki na ƙarshe. Koyarwar tana zubowa kamar ruwan sama, tana kuma saukowa a hankali kamar raɓa domin ana “buga ta a fili”. Ana buga ta a fili domin sama da ƙasa su saurara su ji kalmomin bakinsa, ta wurin firistoci masu haɗin kai waɗanda su ne tuta, masu shelar saƙonnin Kukan Tsakar Dare da Kukan Ƙarfi.

> 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.

> Yaya kyawawa a kan duwatsu ƙafafun mai kawo bishara, mai shelar salama; mai kawo bisharar alheri, mai shelar ceto; mai cewa wa Sihiyona, Allahnki yana mulki! Masu tsaranki za su ɗaga murya; da murya ɗaya za su raira waƙa tare: gama za su ga ido da ido, sa’ad da Ubangiji zai mai da Sihiyona. Ku ɓarke da farin ciki, ku raira waƙa tare, ya kufan Urushalima: gama Ubangiji ya ta’azantar da mutanensa, ya fanshi Urushalima. Ubangiji ya bayyana tsattsarkan hannunsa a gaban idanun dukan al’ummai; kuma dukan iyakar duniya za su ga ceton Allahnmu. Ishaya 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.

Masu tsaro na kwanaki na ƙarshe, waɗanda Bitrus yake wakilta, suna shelar ceto da salama, kuma za su kasance da haɗin kai, gama za su ga abu ɗaya ido da ido. Wannan yana faruwa ne sa’ad da “Ubangiji ya komo da Sihiyona.” Kalmar Ibrananci da aka fassara da “ya komo da” tana nufin “juya baya” ne. Sa’ad da Ubangiji ya juya baya ga Sihiyona, hakan yana nufin cewa Sihiyona ta kasance cikin bauta, kamar yadda warwatsuwar take wakilta, kuma ana juya hakan baya ne sa’ad da bautar ta ƙare.

> 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.

> Gama Ubangiji ya ce, Bayan cikar shekara saba’in a Babila zan ziyarce ku, in kuma cika muku alƙawarina mai kyau, ta wurin dawo da ku wannan wuri. Gama na san tunanin da nake yi game da ku, in ji Ubangiji, tunanin salama ne, ba na mugunta ba, domin in ba ku makoma da bege. Sa’an nan za ku kira gare ni, ku tafi ku yi mini addu’a, ni kuwa zan saurare ku. Za ku neme ni, ku same ni, sa’ad da za ku neme ni da dukan zuciyarku. Zan kuwa bari a same ni a gare ku, in ji Ubangiji; zan kuma mai da zaman bautarku, in tattara ku daga cikin dukan al’ummai, da daga cikin dukan wuraren da na warwatsa ku zuwa, in ji Ubangiji; zan kuma komo da ku zuwa wurin da na sa aka kwashe ku bauta. Irmiya 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.

Dukan annabawa suna magana ne game da kwanaki na ƙarshe, kuma a cikin kwanaki na ƙarshe mutanensa suna cikin bauta wadda za a juya, domin a cika shaidar annabci.

> 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.

> Maganar da ta zo wa Irmiya daga wurin Ubangiji, tana cewa, “Haka Ubangiji Allah na Isra’ila ya faɗa, yana cewa, Ka rubuta dukan kalmomin da na faɗa maka a cikin littafi. Gama, ga shi, kwanaki suna zuwa, in ji Ubangiji, da zan maido da bautar mutanena Isra’ila da Yahuda, in ji Ubangiji; zan kuma sa su komo ƙasar da na ba wa kakanninsu, kuma za su mallake ta.” Irmiya 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.

Bayan kwanaki uku da rabi na barci, kamar yadda Li'azaru ya yi barci na kwanaki huɗu, kuma Daniyel ya yi makoki na kwanaki ashirin da ɗaya, Mika'ilu ya ta da shaidun nan biyu, waɗanda su ne mutanensa na kwanaki na ƙarshe, ya kuma kawo su cikin haɗin kai, haka kuma ya shafe su ta wurin saƙon da ake wallafawa a faɗin duniya. Wannan saƙon shi ne “raɓar” Dutsen Hermon (dutse mai tsarki), wanda ke ciyar da maɓuɓɓugar Pan, wadda daga bisani take ciyar da Kogin Urdun. Shafewar da ake cika ta wurin wannan saƙo tana wakiltar shafe-shafen Yesu, wanda ya nuna lokacin da ya zama Almasihu, kamar yadda Bitrus ya bayyana.

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.

Sa’ad da Bitrus ya bayyana Almasihu a matsayin Ɗan Allah, ya wakilci Almasihu a matsayin duka Ɗan Allah da kuma Ɗan mutum, kamar yadda ruwayen “ƙofofin jahannama” da ke ciyar da Kogin Urdun suke wakilta. Furcin Bitrus an haifar da shi ne ta wurin hurarren Ruhu Mai Tsarki, kuma wannan gaskiya ce—cewa Yesu shi ne Almasihu, Shafaffen nan, kuma cewa Shi duka Allah ne da mutum—wadda Yesu ya bayyana a matsayin gaskiyar da za ta zama cibiyar yaƙin da za a yi gāba da mutanen Allah na kwanaki na ƙarshe, waɗanda Almasihu ya yi musu alkawarin cewa za su yi nasara, gama “ƙofofin jahannama” ba za su rinjayi wannan gaskiya ba.

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.

Gaskiyar ita ce, a ranar 11 ga Satumba, 2001, kamar yadda aka shafe Yesu a lokacin baftismarsa, an fara hatimce mutum dubu ɗari da arba’in da huɗu, kuma a cikin wannan tarihin za a sami abin takaici wanda zai kashe mutanensa na kwanaki na ƙarshe, har sai ya tashe su daga matattu ya kuma mai da bautarsu baya. Tsarin tashin matattu ya haɗa da haɗa mutanensa su zama runduna mai ƙarfi wadda ake ɗaukaka a matsayin tuta. Aikin tayarwa daga matattu, tsarkakewa, haɗewa da ɗaukakawa, bayan mutuwa a tituna, an kwatanta shi a ayoyi goma zuwa goma sha biyar na sura ta goma sha ɗaya ta Daniyel, haka kuma a wasu nassosin Littafi Mai Tsarki. Amma a ayoyi goma sha uku zuwa goma sha biyar Almasihu ya sāke kawo almajiransa zuwa Kaisariya Filibbi, zuwa Panium, kuma a can ne ake buga hatimin Allah har abada.

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”.

Sai kawai idan muka fahimci zurfin waɗannan gaskiyoyi, za mu iya gane wahayi na gaskiya da suke ƙunshe cikin shaidar Kaisariya Filibbi. A aya ta goma sha takwas na sura ta goma sha shida ta Matta, an canja sunan Simon Barjona zuwa Bitrus, abin da yake alamar mutum dubu ɗari da arba’in da huɗu, kamar yadda aka riga aka lura a wani talifi na baya-bayan nan. Wahayi na lissafi da aka kafa a cikin ayar yana ɗaukaka Yesu a matsayin Mai Banmamaki Mai Ƙirga, domin ba kawai za a iya fahimtar Bitrus a matsayin wakilin mutum dubu ɗari da arba’in da huɗu ba, amma Matta 16:18 ma alamar lissafi ce ta “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.”

Kafin mu yi magana game da lissafin da ke da alaƙa da “phi,” ya kamata a lura cewa “phi” wani ɓangare ne na kalmar “Philippi,” suna na biyu cikin sunaye biyu na garin Panium. Aya ta goma sha takwas ta nuna cewa Yesu ya yi magana da Bitrus cikin Ibrananci, aka rubuta hakan da Helenanci, daga baya kuma aka fassara shi zuwa Turanci. Waɗannan matakai uku suna magana ne game da ikon Almasihu a kan Kalmarsa. Sa’ad da aka yi la’akari da kalmar tare da tsarin lissafi na ninka matsayai na lambobi, yana nuna cewa sunan Bitrus ya yi daidai da dubu ɗari da arba’in da huɗu, ta haka yana ƙara jaddada Yesu a matsayin Mai Ƙidaya Mai Al’ajabi. A cikin aya ɗaya ɗin nan take, inda Yesu ya yi shelar cewa zai gina ikilisiyarsa, Mai Ƙidaya Mai Al’ajabi ya mallaki tsarin fassarar domin ya tabbatar da cewa gaskiyar da aka wakilta a aya ta goma sha takwas ta sura ta goma sha shida za ta wakilci alamar lissafi ta “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.

> Kuma ni kuma ina gaya maka, Kai ne Bitrus, kuma a bisa wannan dutse zan gina ikilisiyata; ƙofofin Jahannama kuma ba za su rinjaye ta ba. Matiyu 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.

Ikkilisiyarsa ba a gina ta kawai a kan koyarwar cewa Yesu shi ne Almasihu, kuma cewa Shi Ɗan Allah ne ba, amma kuma a kan gaskiyar cewa Shi ne Kalmar, kuma Kalmar ta halitta kuma tana mulkin dukan abubuwa, har da lissafi, nahawu, da ayyukan mutane.

> 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.

> A cikinsa kuma muka sami gādo, tun da aka ƙaddara mu tun da farko bisa ga nufin wanda yake aikata dukan abubuwa bisa ga shawarar nufinsa. Afisawa 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, wanda sau da yawa ake wakilta da harafin Helenanci φ (phi), tabbatacciyar ƙima ce ta lissafi wadda kusan take daidai da 1.618033988749895. Wannan lamba an san ta da sunan rabon zinariya ko kuma ma’aunin allahntaka. Ita “lamba marar hankali” ce, ma’ana ba za a iya bayyana ta a matsayin kaso mai sauƙi ba, kuma wakilcinta a tsarin goma-goma yana ci gaba har abada ba tare da maimaituwa ba.

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.

Adadin zinariya yana da kaddarori masu yawa na ban mamaki, kuma yana bayyana a mahallai dabam-dabam cikin lissafi, fasaha, gine-gine, halitta, da sauran fannoni. Sau da yawa ana same shi a cikin siffofi na lissafin siffa, kamar murabba’ai masu kusurwa huɗu, pentagon, da dodecahedron, inda rabon gefen da ya fi tsawo zuwa gefen da ya fi guntu yake daidai da 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.

A cikin fasaha da gine-gine, ana ɗaukar rabon zinariya cewa yana haifar da ma’aunai masu gamsar da ido ta fuskar kyawu. An yi amfani da shi ta wajen masu fasaha da masu gine-gine a tsawon tarihi, tun daga tsoffin wayewoyi har zuwa zamanin Renaissance da ma abin da ya biyo bayansa, wajen tsara tsare-tsare, gine-gine, da ayyukan fasaha. A ilimin lissafi, rabon zinariya yana bayyana a cikin nau’o’in daidaitattun lissafi da jere-jeren lambobi daban-daban, ciki har da jerin Fibonacci, inda kowane ɓangare shi ne jimillar ɓangarori biyu da suka gabace shi. Yayin da ɓangarorin jerin Fibonacci suke ƙaruwa, rabon tsakanin ɓangarori masu jere yana ƙara kusantowa ga 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.

A cikin aya ta 16:18, muna samun lissafin phi (1.618…). Yesu, Allahn nan “wanda yake aikata dukan abubuwa bisa ga shawarar nufinsa,” ya ƙaddara ya sanya sa hannunsa na kasancewa Palmoni, Wanzajjen Lamba, ko mai Ƙidayar Asirai, a cikin yanayin ƙasa na annabci wanda yake bayyana filin yaƙin ikilisiyarsa da ƙofofin jahannama a kwanakin ƙarshe. A wannan filin yaƙin annabci, ta wurin ikonsa a kan lambobi, ya wakilci dubu ɗari da arba’in da huɗu da “Bitrus”, wanda aka canja wa sunansa daga “Siman” mai jin saƙon kurciya, zuwa “Bitrus”, ta haka yana yi wa dubu ɗari da arba’in da huɗu alama a matsayin mutanen alkawarinsa na kwanakin ƙarshe.

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.

“Dutsen” da Ya zaɓa ya gina cocinsa a kai shi ne dutsen harsashi, harsashi da kuma babban dutsen kusurwa na “sau bakwai” na Littafin Firistoci ashirin da shida, gama babu wani harsashi na gaskiya da ba Almasihu ba ne. Daga baftismar Almasihu, lokacin da Simon ya “ji” saƙon kurciya har zuwa gicciyen Tekun Matattu, tsawon kwanaki dubu ɗaya da ɗari biyu da sittin, sau biyu a kowace rana, ana yin hadayar safiya da ta yamma, sai dai a ranar ƙarshe ta kwanaki dubu ɗaya da ɗari biyu da sittin ɗin, gama a wannan rana hadayar yamma ta kuɓuce daga hannun firist, kuma a kan gicciye Almasihu ya mutu a matsayin hadaya ta dubu biyu da ɗari biyar da ashirin.

> “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.

> “Duka tsoro ne da rikicewa. Firist ɗin yana gab da yanka hadayar; amma wuƙar ta fāɗi daga hannunsa marar ƙarfi, kuma ɗan ragon ya kuɓuta. Misali ya haɗu da cikar abin da yake nuni da shi a cikin mutuwar Ɗan Allah. An miƙa babbar hadaya. An buɗe hanyar shiga Wuri Mafi Tsarki. An shirya sabuwar hanya mai rai domin kowa. Ba sauran buƙatar ɗan Adam mai zunubi, mai baƙin ciki ya jira zuwan babban firist.” 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.

“dutsen” da zai gina ikilisiyarsa a kansa shi ne dutsen gindin da magina suka ƙi, adadinsa kuwa shi ne “dubu biyu da ɗari biyar da ashirin.” A cikin gajeriyar aya guda, Almasihu ya gabatar da kansa a matsayin Mai Iko a kan dukan abubuwa, kuma sa’ad da ya yi haka yana tsaye yana magana a ayoyi na goma sha uku zuwa goma sha biyar na Daniel sura ta goma sha ɗaya.

> 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.

> Ni kuma ina gaya maka cewa, kai ne Bitrus, kuma a kan wannan dutse zan gina ikkilisiyata; ƙofofin jahannama kuma ba za su rinjaye ta ba. Matiyu 16:18.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> “‘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.

> “‘Abubuwan da suke a ɓoye na Ubangiji Allahnmu ne; amma abubuwan da aka bayyana namu ne da na ’ya’yanmu har abada.’ Kubawar Shari’a 29:29. Yadda Allah ya aikata aikin halitta daidai, bai taɓa bayyana wa mutane ba; ilimin ɗan adam ba zai iya binciko asiran Maɗaukaki ba. Ikonsa na halitta ba ya misaltuwa ga fahimta kamar yadda wanzuwarsa ma ba ta misaltuwa ga fahimta.”

> “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 ya ƙyale ambaliyar haske a zubo wa duniya duka a fannonin kimiyya da fasaha; amma sa’ad da mutanen da ake ɗauka masu ilimin kimiyya suka tattauna waɗannan batutuwa daga mahangar ɗan’adam kaɗai, tabbatacce za su kai ga kuskuren ƙarshe. Yana iya zama ba laifi ba ne a yi hasashe fiye da abin da maganar Allah ta bayyana, idan ra’ayoyinmu ba su saɓa wa gaskiyar da aka samu a cikin Nassosi ba; amma waɗanda suka bar maganar Allah, suna kuma neman su bayyana ayyukan halittarsa bisa ƙa’idojin kimiyya, suna ta yawo ne ba tare da taswira ko kamfas ba a kan tekun da ba a sani ba. Manya-manyan hankula ma, in ba a shiryar da su da maganar Allah cikin bincikensu ba, sukan rikice a ƙoƙarinsu na gano dangantakar kimiyya da wahayi. Domin Mahalicci da ayyukansa sun fi ƙarfin fahimtarsu ƙwarai, har ba sa iya bayyana su da dokokin halitta, sai su ɗauki tarihin Littafi Mai Tsarki a matsayin abin da ba za a dogara da shi ba. Waɗanda suke shakka game da amincin rubuce-rubucen Tsohon Alkawari da Sabon Alkawari, za a kai su su ɗauki wani mataki gaba, su kuma yi shakka game da wanzuwar Allah; sa’an nan kuwa, da suka rasa matattakalarsu, za a bar su suna fama a kan duwatsun rashin bangaskiya.”

> “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.

> “Waɗannan mutane sun rasa sauƙin bangaskiya. Ya kamata a kasance da tabbatacciyar bangaskiya ga ikon Allahntaka na Kalmar Allah mai tsarki. Bai kamata a gwada Littafi Mai Tsarki da ra’ayoyin mutane game da kimiyya ba. Ilimin ɗan adam jagora ne marar tabbas. Masu shakka waɗanda suke karanta Littafi Mai Tsarki domin su yi suka da gardama, na iya, ta dalilin rashin cikakkiyar fahimta ko ta kimiyya ko ta wahayi, su yi iƙirarin gano saɓani a tsakaninsu; amma idan an fahimce su yadda ya kamata, suna cikin cikakkiyar jituwa. Musa ya rubuta ne ƙarƙashin jagorancin Ruhun Allah, kuma ingantacciyar ƙa’idar ilimin ƙasa ba za ta taɓa da’awar gano abubuwan da ba za a iya daidaita su da kalmominsa ba. Dukan gaskiya, ko a cikin yanayi ko a cikin wahayi, tana da daidaito da kanta cikin dukkan bayyanarta.”

> “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.

> “A cikin maganar Allah ana tayar da tambayoyi masu yawa waɗanda ko manyan malamai mafi zurfin ilimi ba za su taɓa iya ba da amsa gare su ba. Ana jawo hankali zuwa ga waɗannan batutuwa domin a nuna mana irin yalwar abubuwan da suke akwai, har ma a cikin al’amuran gama-gari na rayuwar yau da kullum, waɗanda iyakantattun hankula, tare da dukan hikimar da suke taƙama da ita, ba za su taɓa fahimta sarai ba.

> “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!

> “Duk da haka mutanen kimiyya suna zaton za su iya fahimtar hikimar Allah, wato abin da Ya yi ko kuma abin da Zai iya yi. Ra’ayin da ya fi yawa shi ne cewa an taƙaita Shi da dokokinsa na Kansa. Mutane ko dai suna musun ko suna yin biris da wanzuwarsa, ko kuma suna tsammanin za su iya bayyana kome, har ma da aikin Ruhunsa a kan zuciyar mutum; kuma ba su ƙara girmama sunansa ko jin tsoron ikonsa ba. Ba sa gaskata da abin da ya fi ƙarfin dabi’a, domin ba su fahimci dokokin Allah ko ikonsa marar iyaka na aikata nufinsa ta wurinsu ba. Kamar yadda aka saba amfani da shi, kalmar ‘dokokin dabi’a’ ta ƙunshi abin da mutane suka iya ganowa game da dokokin da suke tafiyar da duniya ta zahiri; amma iliminsu yana da matuƙar iyaka, kuma fili yana da faɗi ƙwarai wanda Mahalicci zai iya aiki a cikinsa cikin jituwa da dokokinsa na Kansa, duk da haka gaba ɗaya fiye da fahimtar halittu masu iyaka!”

> “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.

> “Mutane da yawa suna koyarwa cewa abu yana da ikon rai—wato, ana ba wa abu wasu halaye, sa’an nan a bar shi ya yi aiki ta wurin nasa kuzarin da yake tattare da shi; kuma cewa ayyukan halitta suna gudana bisa jituwa da tabbatattun dokoki, waɗanda Allah da kansa ba zai iya tsoma baki a cikinsu ba. Wannan kimiyya ce ta ƙarya, kuma Maganar Allah ba ta goyi bayanta. Halitta baiwar Mahaliccinta ce. Allah ba ya soke dokokinsa ko ya yi aiki saɓanin su, amma kullum yana amfani da su a matsayin kayan aikinsa. Halitta tana ba da shaida game da wani hankali, wani kasancewa, wani kuzari mai aiki, wanda ke aiki a ciki da ta wurin dokokinta. A cikin halitta akwai ci gaba da aikin Uba da Ɗa. Kristi ya ce, ‘Ubana yana aiki har yanzu, ni ma ina aiki.’ Yohanna 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.

> “Lawiyawa, cikin waƙarsu da Nehemiya ya rubuta, suka rera, ‘Kai, kai kaɗai, ne Ubangiji; Kai ne ka yi sama, sammai na sammai, tare da dukan rundunarsu, ƙasa, da dukan abin da yake cikinta, … kai kuma kana kiyaye su duka.’ Nehemiya 9:6. Game da wannan duniya, aikin halittar Allah ya riga ya cika. Gama ‘ayyukan kuwa sun cika tun daga kafuwar duniya.’ Ibraniyawa 4:3. Amma ikonSa har yanzu yana aiki wajen riƙe abubuwan halittarSa. Ba don inji da aka taɓa sa wa motsi ya ci gaba da aiki da ƙarfinsa na ciki ba ne bugun jini ke gudana, numfashi kuma ke biye da numfashi; a’a, kowane numfashi, kowane bugun zuciya, shaida ne na kulawarSa mai cika kome, Shi wanda a cikinsa ‘muke rayuwa, muke motsi, muke kuma da wanzuwarmu.’ Ayyukan Manzanni 17:28. Ba saboda wani ƙarfi na ciki ba ne ƙasa shekara bayan shekara take fitar da albarkatunta kuma take ci gaba da zagayawa kewaye da rana. Hannun Allah ne yake jagorantar taurari kuma yana tsare su a matsayinsu cikin tsararren tafiyarsu ta cikin sammai. Shi ne ‘Yakan fito da rundunarsu bisa ga ƙidaya; Yakan kira su duka da sunaye; saboda girman ikonsa, domin yana da ƙarfi cikin iko; babu ko ɗaya da yake rasa.’ Ishaya 40:26. Ta wurin ikonSa ne tsirrai suke yalwata, ganye suke fitowa, furanni kuma suke yin toho. Shi ne ‘Yakan sa ciyawa ta tsiro a kan duwatsu’ (Zabura 147:8), kuma ta wurinsa ne kwaruruka suke zama masu albarka. ‘Dukan namun dajin … suna neman abincinsu daga wurin Allah,’ kuma kowace halitta mai rai, daga mafi ƙanƙantar ƙwari har zuwa mutum, kullum tana dogara ga kulawarSa ta tanadi. Cikin kyawawan kalmomin mai zabura, ‘Waɗannan duka suna jiranka ne…. Abin da ka ba su, sukan tattara: Ka buɗe hannunka, sai su ƙoshi da alheri.’ Zabura 104:20, 21, 27, 28. MaganarSa ce take mulkin abubuwan halitta; Yakan rufe sammai da gizagizai, ya kuma shirya ruwan sama domin ƙasa. ‘Yakan ba da dusar ƙanƙara kamar ulu: Yakan warwatsa sanyi fari kamar toka.’ Zabura 147:16. ‘Sa’ad da ya furta muryarsa, sai a sami tarin ruwaye a cikin sammai, kuma yakan sa tururi su tashi daga iyakar duniya; Yakan yi walƙiya tare da ruwan sama, ya kuma fitar da iska daga taskokinsa.’ Irmiya 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.

> “Allah shi ne tushen kome. Duk wata kimiyya ta gaskiya tana da jituwa da ayyukansa; duk wata tarbiyya ta gaskiya tana kaiwa ga biyayya ga mulkinsa. Kimiyya tana buɗe sabbin al’ajibai ga ganimu; tana tashi sama ƙwarai, tana kuma bincika sabbin zurfafa; amma ba ta kawo wani abu daga bincikenta da ya saɓa wa wahayi na Allahntaka. Jahilci na iya ƙoƙarin goyon bayan ra’ayoyin ƙarya game da Allah ta wajen jingina da kimiyya, amma littafin halitta da rubutacciyar Kalma suna ba da haske ga juna. Ta haka ne ake bishe mu zuwa ga bauta wa Mahalicci da kuma samun amintacciyar dogara ga Kalmarsa cikin fahimta.” Patriarchs and Prophets, 113–115.

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