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

Phau Ntawv Daniyee - Ib Puas Yim Caum Tsib

Divinity Embodied: The Profound Confession of Peter and Its Implications

Vajtswv Uas Los Ua Neeg Lub Cev: Petus Zaj Lus Lees Txim Tob Nto thiab Nws Tej Yam Cuam Tshuam

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.

Thaum Petus teb rau Khetos lo lus nug txog leejtwg uas cov thwjtim hais tias Khetos yog, nws tau qhia meej tias Yexus yog Tus Pleev Tseg, yog Khetos, yog Mexiyas. Nws kuj hais ntxiv tias Nws yog Vajtswv Leej Tub.

> 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.

> Thaum Yexus tuaj txog rau thaj tsam Caesarea Philippi lawm, nws nug nws cov thwjtim tias, Neeg hais tias kuv, uas yog Leej Tub ntawm Neeg, yog leejtwg? Lawv teb tias, Qee leej hais tias koj yog Yauhas tus uas ua kevcai raus dej; qee leej hais tias yog Eliyas; hos lwm tus hais tias yog Yelemis, lossis yog ib tug ntawm cov yaj saub. Nws hais rau lawv tias, Tab sis nej hais tias kuv yog leejtwg? Ximoos Petus teb tias, Koj yog tus Khetos, yog Leej Tub ntawm Vajtswv uas muaj txoj sia nyob. Yexus teb hais rau nws tias, Ximoos Pajawna, koj tau koob hmoov lawm; rau qhov tsis yog nqaij thiab ntshav tau qhia qhov no rau koj, tiamsis yog kuv Txiv uas nyob saum ntuj. Thiab kuv kuj hais rau koj thiab tias, koj yog Petus, thiab saum pob zeb no kuv yuav tsa kuv pawg ntseeg; thiab rooj vag ntuj raug txim yuav tsis kov yeej nws. Thiab kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj rau koj; thiab txhua yam uas koj yuav khi rau hauv ntiajteb yuav raug khi saum ntuj; thiab txhua yam uas koj yuav daws rau hauv ntiajteb yuav raug daws saum ntuj. Mathais 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.

Los ntawm Petus Vaj Ntsuj Plig Dawb Huv tau nthuav tawm qhov tseeb tseem ceeb rau ib puas plaub caug plaub txhiab kom nkag siab. Nws tau ua li ntawd ntawm Panium, uas yog Caesarea Philippi. Panium yog thaj chaw tuam tsev uas dawb huv tshaj plaws hauv kev pe hawm tus zaj, vim hais tias tim Nkij teb chaws sawv cev rau lub ntiaj teb, thiab lub ntiaj teb hauv hnub kawg yog United Nations, uas yog tus zaj tus sawv cev hauv ntiaj teb no. “Cov rooj vag ntawm ntuj txiag teb tsaus” yog ib lub npe rau lub tuam tsev ntawm Pan, tus vajtswv tshis ntawm tim Nkij teb chaws. Lub tuam tsev ntawd tau tsim nyob ntawm xub ntiag ib lub qhov tsua uas muaj Tus Dej Qhov Chaw ntawm Panium nyob hauv. Tus Dej Qhov Chaw ntawm Panium tau pub dej rau tus Dej Yaladee, uas yog ib lub cim ntawm Khetos.

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.

Lub npe “Jordan” txhais hais tias “tus nqes los,” thiab nws pib nws txoj kev ntws hauv thaj av toj siab ntawm sab qaum teb Ixayees, txais nws lub hauv paus dej loj tshaj plaws los ntawm tej qhov dej txhawv ntawm Roob Hermon, uas yog lub ncov siab tshaj plaws hauv Hermon Toj Siab, qhov chaw uas muaj qhov dej txhawv hu ua “rooj vag ntawm ntuj txiag teb tsaus.” Hermon txhais hais tias “dawb huv” thiab “Jordon” txhais hais tias “nqes los.” Dej Ntws Jordan ntws tawm ntawm tej thaj av siab ntawm Roob Hermon thiab nqes los hla hav phab tawg Jordan, thaum kawg mus txog Hiav Txwv Tuag, uas yog qhov chaw qis tshaj plaws saum npoo ntiaj teb.

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.”

Cov dej uas pub rau tus dej Yaladees, uas muaj keeb kwm tawm hauv lub tuam tsev ntawm Pan, thiab uas thaum kawg tuaj txog rau qhov chaw qis tshaj plaws hauv ntiajteb no, sawv cev rau txoj kev nqis los uas Vajtswv Leej Tub tau ua thaum Nws tawm hauv lub roob dawb huv siab tshaj plaws los nqis los rau hauv “hiav txwv tuag” qis tshaj plaws ntawm lub ntiajteb no. Khetos txoj kev nqis los ntawm saum ntuj ceeb tsheej mus txog rau txoj kev tuag saum ntoo khaublig kuj sawv cev tias Nws tau ris rau saum Nws tus kheej cev nqaij daim tawv ntawm neeg poob lawm, rau qhov Nws txoj kev taug ntawm saum ntuj mus rau saum ntoo khaublig tau txais kev pub los ntawm cov dej uas muaj keeb kwm tawm ntawm “rooj vag ntuj txiag teb tsaus.”

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.

Lub Hiavtxwv Tuag tsis yog tsuas yog qhov chaw qis tshaj plaws hauv ntiajteb xwb, tiam sis nws kuj yog cov dej qab ntsev tshaj plaws hauv ntiajteb, qab ntsev cuaj npaug tshaj dej hiavtxwv. Khetos txoj kev tuag saum ntoo khaublig, raws li tau ua qauv qhia los ntawm Lub Hiavtxwv Tuag, yog qhov chaw uas Nws tau lees paub Nws txoj kev khi lus nrog coob leej.

> 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.

> Thiab txhua yam khoom fij ntawm koj tej khoom noj uas yog kev xyiv fab fij, koj yuav tsum muab ntsev tov rau; thiab koj tsis txhob cia kom ntsev ntawm txoj kev cog lus ntawm koj tus Vajtswv ploj ntawm koj tej khoom noj uas yog kev xyiv fab fij: nrog txhua yam uas koj muab fij, koj yuav tsum muab ntsev fij thiab. Leviticus 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.

Ntawm txoj kev los ntawm cov qhov dej txhawv ntawm Roob Hermon, tus Dej Yaladees ntws hla hauv Hiavtxwv Kalilais, uas kuj raug hu ua Pas Dej Tiberias thiab Pas Dej Kinneret. Kalilais txhais tias yog “lub pob khawm” lossis “lub sijhawm tig hloov.” Tiberias yog lub npe ntawm tus thawj kav Loos uas tau los tom qab Augustus Kaisar, thiab vim yog daim duab zoo li cas ntawm lub pas dej ntawd, thiaj hu ua Kinneret, uas txhais tias “ib lub nkauj nraug” lossis “ib lub lyre.” Lub sijhawm tig hloov rau noob neej yog thaum Tiberius Kaisar kav tebchaws thiab Yexus raug ntsia saum ntoo khaublig, thiab txhua lub nkauj nraug saum ntuj ceeb tsheej tau ntsiag to. Zaj lus tim khawv ntawm thaj chaw ntawm tus Dej Yaladees uas txuas nrog “tej rooj vag ntawm ntuj txiag teb tsaus,” uas yog lub tuam tsev ntawm tus vajtswv Greek hu ua Pan, hais txog zaj lus tim khawv uas Petus tau tshaj tawm los ntawm tus Vaj Ntsuj Plig Dawb Huv txoj kev tshoov siab.

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.

Kev yug los ua neeg ntawm Khetos yog kev koom ua ke ntawm kev ua Vajtswv thiab kev ua neeg uas tau tshwm sim thaum Vajtswv Leej Tub tau txais cev nqaij daim tawv ntawm tibneeg los ris rau Nws tus kheej, yog li ntawd thiaj koom kev ua Vajtswv nrog kev ua neeg ua ke, raws li tau sawv cev los ntawm cov dej uas ntws tawm hauv qhov txhawv dej ntawm Pan los pub rau tus Dej Yauladees. Yam uas pub rau qhov txhawv dej ntawm Pan yog cov lwg, nag, thiab daus uas poob rau saum cov roob Hermon, Hermon sawv cev rau lub roob “dawb huv,” uas yog Yeluxalees saum ntuj.

> 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.

> Ib Zaj Nkauj Qib ntawm Daviv. Saib seb, zoo npaum li cas thiab qab ntxiag npaum li cas uas cov kwv tij nyob ua ke hauv kev sib haum xeeb! Nws zoo li cov roj pleev uas muaj nqis rau saum taub hau, uas ntws los rau saum hwjtxwv, yog Aloos hwjtxwv ntag; uas ntws los txog ntug nws tej tsoos tsho; zoo li lwg saum Hermoos, thiab zoo li lwg uas nqes los rau saum tej roob Xi-oos: rau qhov nyob ntawd tus Tswv tau txib txoj koob hmoov, yog txoj sia mus ib txhis. Ntawv Nkauj 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.

“Cov tshuaj tsw qab uas muaj nqis” uas ntws los saum Aloos hwj txwv nqes los yog cov roj uas siv thaum nws thiab nws cov tub raug pleev tsa ua Vajtswv cov pov thawj.

> 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.

> Koj yuav tsum muab ib feem ntshav uas nyob saum lub thaj txi ntuj, thiab ib feem roj pleev tsa, txau rau saum Aloos, thiab rau saum nws cov tsoos tsho, thiab rau saum nws cov tub, thiab rau saum nws cov tub cov tsoos tsho nrog nws; ces nws yuav raug muab cais ua neeg dawb huv, thiab nws cov tsoos tsho, thiab nws cov tub, thiab nws cov tub cov tsoos tsho nrog nws. Khiav Dim 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.

Petus tau hais tawm txoj kev lees txim sawv cev rau tag nrho cov thwjtim, thiab thaum nws ua li ntawd nws kuj tau hais tawm txoj kev lees txim ntawm ib puas plaub caug plaub txhiab tus, uas yuav raug pleev tseg ua ib pawg pov thawj koom ib siab, raug tsa siab los ua ib lub chij. “Roj” uas pleev Aloos kuj yog yam xws li lwg ntawm Roob Helmoos thiab kuj yog lwg ntawm tej roob Xi‑oos. “Roj” thiab “lwg” yog txoj xov uas sawv cev rau txoj kev pleev tseg ntawm Vaj Ntsuj Plig Dawb Huv.

> 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.

> Mloog, nej tej ntuj, thiab kuv yuav hais; thiab mloog, koj lub ntiajteb, tej lus ntawm kuv lub qhov ncauj. Kuv tej lus qhuab qhia yuav poob los ib yam li nag, kuv tej lus hais yuav los ib yam li lwg, ib yam li nag mos poob saum tej nroj mos mos, thiab ib yam li nag tshauv saum tej nyom: Vim kuv yuav tshaj tawm txog lub npe ntawm tus Tswv: nej cia li qhuas txog peb tus Vajtswv txoj kev loj kawg nkaus. Deuteronomy 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.

“Lwg” yog “lus qhuab qhia” uas poob los saum tej roob Xi-oos, thiab nws yog “roj” pleev xaiv uas koom ua ib pab ib puas plaub caug plaub txhiab leej, uas yog Vajtswv cov pov thawj hauv hnub nyoog kawg. Lus qhuab qhia ntawd nqes los zoo li nag, thiab ntws los zoo li lwg vim nws raug “luam tawm”. Nws raug luam tawm vim ntuj thiab tebchaws yuav tsum mloog thiab hnov Nws lub qhov ncauj tej lus, los ntawm ib txoj kev pov thawj uas sib koom ua ib, uas yog tus chij uas tshaj tawm tej lus tshaj xo ntawm Midnight Cry thiab Loud Cry.

> 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.

> Cas zoo nkauj ua luaj saum tej roob yog tus uas nqa txoj xov zoo ko taw, tus uas tshaj tawm txoj kev thaj yeeb; tus uas nqa txoj xov zoo txog yam zoo, tus uas tshaj tawm txoj kev cawm dim; tus uas hais rau Xi-oos tias, Koj tus Vajtswv kav! Koj cov neeg zov yuav tsa suab; lawv yuav hu nkauj ua ke nrog ib lub suab: rau qhov lawv yuav pom tim ntsej tim muag, thaum tus Tswv yuav coj Xi-oos rov qab los. Nej tej chaw puas tsuaj ntawm Yeluxalees, cia li tawg paj tawg nruag hauv txoj kev xyiv fab, hu nkauj ua ke: rau qhov tus Tswv twb nplij nws haiv neeg lawm, nws twb txhiv Yeluxalees lawm. Tus Tswv twb muab nws txhais npab dawb huv nthuav tawm rau ntawm txhua haiv neeg lub xub ntiag; thiab txhua qhov kawg hauv ntiajteb yuav pom peb tus Vajtswv txoj kev cawm dim. Yaxayas 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.

Cov neeg zov xwm nyob rau hnub kawg, uas Petus sawv cev rau lawv, tshaj tawm txoj kev cawm dim thiab kev thaj yeeb, thiab lawv yuav muaj kev sib haum xeeb ua ib leeg, vim lawv yuav pom ib yam nkaus. Qhov no tshwm sim thaum “tus Tswv coj Xi-oos rov qab los.” Lo lus Henplais uas txhais ua “coj rov qab los” txhais hais tias “thim rov qab.” Thaum tus Tswv thim Xi-oos rov qab, nws txhais hais tias Xi-oos twb raug kaw cev qhev lawm, raws li kev tawg khiav mus sawv cev, thiab qhov ntawd raug thim rov qab thaum txoj kev raug kaw cev qhev xaus lawm.

> 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.

> Vim hais li no tus Tswv, tias thaum xya caum xyoo puv rau hauv Npanpiloo lawm, kuv yuav tuaj saib nej, thiab ua kom tiav kuv tej lus zoo rau nej, uas yog yuav coj nej rov qab los rau qhov chaw no. Rau qhov kuv paub tej kev xav uas kuv xav rau nej, tus Tswv hais li no, yog tej kev xav ntawm kev thaj yeeb nyab xeeb, tsis yog ntawm kev phem, kom muab ib qho kawg raws li nej cia siab rau nej. Ces nej yuav hu thov kuv, thiab nej yuav mus thov Vajtswv rau kuv, thiab kuv yuav mloog nej. Thiab nej yuav nrhiav kuv, thiab yuav ntsib kuv, thaum nej nrhiav kuv kawg siab kawg ntsws. Thiab kuv yuav cia nej nrhiav tau kuv, tus Tswv hais li no; thiab kuv yuav tig nej txojkev poob cev qhev rov qab, thiab kuv yuav sau nej tawm hauv txhua haiv neeg, thiab tawm hauv txhua qhov chaw uas kuv tau ntiab nej mus, tus Tswv hais li no; thiab kuv yuav coj nej rov qab los rau qhov chaw uas kuv tau cia nej raug coj mus ua neeg raug kaw. Yelemis 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.

Tag nrho cov yaj saub tab tom hais txog hnub kawg, thiab nyob rau hnub kawg Nws haiv neeg nyob hauv ib txoj kev poob cev qhev uas yuav tsum raug thim rov qab, kom ua tiav zaj lus tim khawv ntawm kev yaj saub.

> 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.

> Lo lus uas los cuag Yelemis ntawm tus Tswv, hais tias, Tus Tswv Vajtswv ntawm cov Ixayees hais li no tias, Cia li sau tseg txhua lo lus uas Kuv tau hais rau koj rau hauv ib phau ntawv. Rau qhov, saib seb, hnub ntawd tab tom los, tus Tswv hais tias, Kuv yuav coj kuv haiv neeg Ixayees thiab Yudas rov qab tawm hauv lawv txoj kev poob cev qhev, tus Tswv hais tias; thiab Kuv yuav ua kom lawv rov qab los rau hauv lub tebchaws uas Kuv tau muab rau lawv tej yawg koob, thiab lawv yuav tuav nws ua lawv tug. Yelemis 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.

Tom qab peb hnub rhiab thiab ib nrab ntawm kev tsaug zog, ib yam li Laxalau tau pw tsaug zog tau plaub hnub, thiab Daniyees tau quaj ntsuag tau nees nkaum ib hnub, Mikha-eev tsa ob tug tim khawv sawv rov los, uas yog Nws haiv neeg ntawm hnub kawg, thiab coj lawv los rau hauv kev sib haum xeeb ib leeg, thiab kuj pleev roj rau lawv los ntawm ib zaj lus uas raug luam tawm thoob plaws ntiaj teb. Zaj lus ntawd yog “dej lwg” ntawm roob Hermoos (lub roob dawb huv), uas pub txhawb tus dej txhawv ntawm Pan, uas tom qab ntawd pub txhawb tus dej Yauladees. Txoj kev pleev roj uas raug ua tiav los ntawm zaj lus ntawd sawv cev rau txoj kev pleev roj ntawm Yexus, uas cim tias thaum twg Nws tau los ua tus Khetos, uas Petus tau qhia tseg.

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.

Thaum Petus lees paub Khetos tias yog Vajtswv Leej Tub, nws sawv cev rau Khetos raws li ob qho tib si yog Vajtswv Leej Tub thiab Neeg Leej Tub, raws li tau sawv cev los ntawm cov dej ntawm “rooj vag ntawm dab teb” uas pub dej rau tus dej Yaladee. Petus txoj kev lees txim ntawd tau yug los ntawm Vaj Ntsuj Plig Dawb Huv txoj kev tshoov siab, thiab yog qhov tseeb ntawd, tias Yexus yog tus Khetos, Tus Raug Pleev, thiab tias Nws yog ob qho tib si Vajtswv thiab tib neeg, uas Yexus tau qhia tias yog qhov tseeb uas yuav yog qhov chaw nruab nrab ntawm kev sib ntaus tawm tsam Vajtswv haiv neeg nyob rau hnub kawg, cov uas Khetos tau cog lus tias yuav yeej, rau qhov “rooj vag ntawm dab teb” yuav tsis kov yeej qhov tseeb no.

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.

Qhov tseeb yog tias thaum lub Cuaj Hlis tim 11, 2001, ib yam li Yexus raug pleev roj thaum Nws ua kevcai raus dej, txoj haujlwm kaw cim rau ib puas plaub caug plaub txhiab leej tau pib lawm, thiab hauv zaj keeb kwm ntawd yuav muaj ib qho kev chim siab loj uas yuav tua Nws haiv neeg ntawm hnub kawg, mus txog thaum Nws tsa lawv sawv rov los thiab thim lawv txoj kev poob cev qhev. Txoj haujlwm ntawm kev sawv rov los ntawd muaj nrog rau kev coj Nws haiv neeg los koom ua ib pab tub rog muaj hwjchim loj uas raug tsa siab ua ib tug chij. Txoj haujlwm tsa sawv rov los, ntxuav kom dawb huv, koom ua ib, thiab tsa siab, tom qab txoj kev tuag hauv tej kev, raug piav qhia hauv nqe kaum mus txog kaum tsib ntawm Daniyees tshooj kaum ib, thiab kuj nyob hauv lwm qhov Vajlugkub thiab. Tiamsis hauv nqe kaum peb mus txog kaum tsib, Khetos tau coj Nws cov thwjtim rov qab los rau Caesarea Philippi, mus rau Panium, thiab nyob ntawd yog qhov uas Vajtswv lub cim raug nias ruaj mus ib txhis.

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”.

Tsuas yog thaum peb nkag siab txog qhov tob kawg nkaus ntawm cov tseeb no xwb, peb thiaj li yuav paub txog tej kev tshwm sim ntawm qhov tseeb uas nyob hauv zaj lus tim khawv ntawm Caesarea Philippi. Hauv nqe kaum yim ntawm Mathais tshooj kaum rau, Ximoos Pajxalas lub npe raug hloov mus ua Petus, uas sawv cev rau ib puas plaub caug plaub txhiab raws li twb tau hais tseg yav tas los hauv ib tsab xov xwm tsis ntev no. Qhov kev tshwm sim hauv lej uas raug tsa ruaj khov nyob hauv nqe ntawd ua kom Yexus raug qhuas loj hlob ua Tus Muaj Txuj Ci Xam Lej, rau qhov tsis yog Petus xwb thiaj yuav raug to taub tias sawv cev rau ib puas plaub caug plaub txhiab, tiam sis Mathais 16:18 kuj yog lub cim hauv lej ntawm “phi” thiab.

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.”

Ua ntej peb yuav hais txog kev xam lej uas cuam tshuam nrog “phi,” tsim nyog yuav tau sau tseg tias “phi” yog ib feem ntawm lo lus “Philippi,” uas yog lub npe thib ob ntawm ob lub npe ntawm lub nroog Panium. Nqe kaum yim qhia meej tias Yexus tau hais rau Petus ua lus Henplais, uas tau raug sau cia ua lus Kili, thiab tom qab ntawd raug txhais ua lus Askiv. Peb kauj ruam ntawd qhia txog Khetos txoj kev tswj kav saum Nws Txojlus. Thaum muab lo lus ntawd los xav raws li txoj txheej txheem xam lej uas muab cov chaw lej ntawm cov tsiaj ntawv los sib npaug, nws qhia tias lub npe Petus muaj nqis sib npaug rau ib puas plaub caug plaub txhiab, yog li ntawd thiaj hais kom pom tseeb txog Yexus raws li Tus Xam Tooj Zoo Kawg Nkaus. Nyob hauv tib nqe ntawd xwb, qhov chaw uas Yexus tshaj tawm tias Nws yuav tsa Nws pawg ntseeg, Tus Xam Tooj Zoo Kawg Nkaus tau tswj hwm txoj kev txhais lus kom paub tseeb tias qhov tseeb uas sawv cev nyob hauv nqe kaum yim ntawm tshooj kaum rau, yuav sawv cev rau lub cim xam lej ntawm “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.

> Kuv kuj hais rau koj thiab, tias koj yog Petus, thiab saum lub pob zeb no kuv yuav tsa kuv lub koom txoos; thiab tej rooj vag ntawm dab ntxwg nyoog tebchaws yuav tsis kovyeej tau nws. Mathais 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.

Nws pawg ntseeg tsis yog tsuas yog raug tsa saum txoj kev qhuab qhia hais tias Yexus yog tus Khetos, thiab tias Nws yog Vajtswv Leej Tub xwb, tiamsis kuj raug tsa saum qhov tseeb tias Nws yog Txojlus, thiab Txojlus tau tsim thiab kav txhua yam, nrog rau lej, qauv lus, thiab tej haujlwm ntawm tibneeg.

> 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.

> Nyob rau hauv tus uas peb kuj tau txais ib tug qub txeeg qub teg, raug teem tseg ua ntej raws li lub hom phiaj ntawm tus uas ua txhua yam raws li kev txiav txim siab ntawm nws tus kheej lub siab nyiam. Efexaus 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, uas feem ntau sawv cev los ntawm tsab ntawv Greek φ (phi), yog ib qho lej ruaj khov hauv kev ua lej uas kwv yees sib npaug rau 1.618033988749895. Tus lej no hu ua tus piv kub los sis tus kev faib uas yog vajtswv. Nws yog ib “tus lej tsis muaj feem meej”, txhais tias nws tsis tuaj yeem muab qhia ua ib feem yooj yim, thiab nws daim qauv zauv tom qab lub cim xaus lej txuas mus tsis kawg yam tsis rov qab dua.

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.

Tus lej kub muaj ntau yam cwj pwm tshwj xeeb uas txaus qhuas heev thiab tshwm sim nyob hauv ntau yam ntsiab lus sib txawv hauv lej, kos duab, vaj tse qauv, ntuj tsim, thiab lwm yam teb. Feem ntau nws pom muaj nyob hauv cov duab kheej xwm, xws li duab plaub ntev, duab tsib ceg, thiab duab kaum ob sab, uas qhov sib piv ntawm sab ntev dua rau sab luv dua yog sib npaug rau 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.

Hauv kev kos duab thiab qauv vaj tse, muaj kev ntseeg tias qhov sib piv kub tsim kom muaj qhov sib npaug uas ntxim saib zoo nkauj. Cov kws kos duab thiab cov kws qauv vaj tse tau siv nws thoob plaws hauv keeb kwm, txij thaum tej haiv neeg txheej thaum ub mus txog rau tiam Renaissance thiab dhau ntawd mus, los teeb qauv kev teeb tsa, vaj tse, thiab tej haujlwm kos duab. Hauv kev ua lej, qhov sib piv kub tshwm sim hauv ntau yam kab zauv thiab kab lej sib law liag, suav nrog kab Fibonacci, uas txhua ntu yog cov lej ob ntu ua ntej muab los sib sau. Thaum cov ntu hauv kab Fibonacci nce ntxiv, qhov sib piv ntawm ob ntu sib law liag txav mus ze rau 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.

Nyob rau nqe 16:18, peb pom tus lej phi hauv kev xam zauv (1.618…). Yexus, tus Vajtswv “uas ua txhua yam raws li kev npaj siab ntawm Nws tus kheej lub siab nyiam,” tau txiav txim siab muab Nws lub cim kos npe tias yog Palmoni, tus Naj Npawb Zoo Kawg, lossis tus Suav Cov Zais Ntaub Ntawv, tso rau hauv thaj chaw yavlus faj lem uas txheeb qhia txog thaj chaw sib tua ntawm Nws pawg ntseeg tawm tsam rooj vag ntuj txiag teb tsaus nyob rau hnub kawg. Nyob rau thaj chaw sib tua yavlus faj lem ntawd, los ntawm Nws txoj kev tswj hwm cov lej, Nws tau sawv cev rau ib puas plaub caug plaub txhiab tus nrog “Petus”, tus uas nws lub npe raug hloov ntawm “Ximoos” tus uas hnov tej lus ntawm tus nquab, mus ua “Petus”, yog li cim tseg ib puas plaub caug plaub txhiab tus ntawd ua Nws haiv neeg ntawm txoj kev khi lus nyob rau hnub kawg.

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.

“Pob zeb” uas Nws tau xaiv los txhim tsa Nws pawg ntseeg saum, yog pob zeb hauv paus, yog lub hauv paus thiab lub pob zeb kaum loj tshaj plaws ntawm “xya lub sij hawm” hauv Leviticus nees nkaum-rau, vim tsis muaj ib lub hauv paus tseeb twg uas tsis yog Khetos. Txij thaum Khetos ua kevcai raus dej, thaum Simon “hnov” txoj xov ntawm tus nquab mus txog rau saum tus ntoo khaub lig ntawm Hiavtxwv Tuag, tau muaj ib txhiab ob puas rau caum hnub, ob zaug txhua hnub, muaj kev xyeem tua tsiaj sawv ntxov thiab yav tsaus ntuj, tsuas yog nyob rau hnub kawg ntawm ib txhiab ob puas rau caum hnub ntawd xwb, rau qhov nyob rau hnub ntawd, kev xyeem yav tsaus ntuj dim ntawm tus pov thawj, thiab saum tus ntoo khaub lig Khetos tuag raws li txoj kev txi zaum ob txhiab tsib puas nees nkaum.

> “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.

> “Txhua yam puav leej yog kev txaus ntshai thiab kev ntxhov siab. Tus pov thawj tab tom yuav tua tus tsiaj txi; tiam sis rab riam poob ntawm nws txhais tes uas tsis muaj zog lawm, thiab tus menyuam yaj thiaj dim. Tus qauv twb ntsib qhov uas nws sawv cev tiav npo hauv txoj kev tuag ntawm Vajtswv Leej Tub. Txoj kev txi loj kawg nkaus twb tau ua tiav lawm. Txoj kev nkag mus rau hauv qhov chaw dawb huv tshaj plaws twb raug qhib lawm. Ib txoj kev tshiab thiab muaj sia twb raug npaj tseg rau sawv daws. Tib neeg txhaum uas muaj kev tu siab thiab kev quaj ntsuag tsis tas yuav tos qhov kev los ntawm tus pov thawj hlob ntxiv lawm.” 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.

“lub pob zeb” uas Nws yuav tsa Nws pawg ntseeg rau saum yog lub pob zeb hauv paus uas cov kws ua tsev tau muab txiav tseg, nws tus lej yog “ob txhiab tsib puas nees nkaum.” Hauv ib nqe luv xwb Khetos nthuav tawm Nws tus kheej ua tus Tswv Kav txhua yam, thiab thaum Nws ua li ntawd Nws tab tom sawv thiab hais lus hauv nqe kaum peb mus txog kaum tsib ntawm Daniyee tshooj kaum ib.

> 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.

> Kuv hais rau koj thiab tias, koj yog Petus, thiab saum lub pob zeb no kuv yuav txhim tsa kuv pawg ntseeg; thiab tej rooj vag ntawm dab ntxwg nyoog tebchaws yuav tsis kov yeej nws. Mathais 16:18.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> “‘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.

> “‘Tej yam uas zais cia yog tus Tswv peb tus Vajtswv li: tiam sis tej yam uas raug qhia tawm yog peb li thiab peb cov me nyuam li mus ib txhis.’ Deuteronomy 29:29. Vajtswv tsis tau qhia rau tib neeg paub li tias Nws tau ua tiav tes hauj lwm tsim ntuj tsim teb li cas; tib neeg txoj kev txawj ntse tsis muaj peev xwm tshawb nrhiav tau tej kev zais ntawm Tus Siab Tshaj Plaws. Nws lub hwj chim tsim muaj yog dhau kev to taub ib yam li Nws txoj kev muaj nyob.”

> “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.

> “Vajtswv tau tso cai kom muaj ib nthwv dej loj ntawm qhov kaj raug nchuav los rau saum lub ntiajteb no, nyob rau hauv ob qho tib si kev txawj ntse thiab txuj ci kos duab; tiam sis thaum cov neeg uas tshaj tawm tias yog neeg txawj tshawb fawb los hais txog cov ntsiab no raws li ib qho kev xav uas yog tibneeg nkaus xwb, lawv yeej yuav los txog rau tej lus xaus uas tsis yog. Tej zaum kuj tsis yog kev txhaum uas yuav xav kwv yees dhau qhov uas Vajtswv Txojlus twb tau tshwm sim lawm, yog tias peb tej kev xav ntawd tsis tawm tsam tej qhov tseeb uas muaj nyob hauv Vajlugkub; tiam sis cov uas tso Vajtswv Txojlus tseg, thiab nrhiav los piav txog Nws tej hauj lwm tsim los raws li tej hauv paus ntsiab cai kev tshawb fawb, tab tom yaig mus yam tsis muaj daim ntawv qhia kev los sis koob taw kev saum ib lub hiav txwv uas tsis paub. Cov siab ntsws uas loj tshaj plaws, yog tsis muaj Vajtswv Txojlus coj lawv hauv lawv txoj kev tshawb nrhiav, yuav poob siab ntxhov siab hauv lawv tej kev sim nrhiav kom paub txoj kev sib raug zoo ntawm kev tshawb fawb thiab kev tshwm sim saum ntuj. Vim tus Tsim thiab Nws tej hauj lwm nyob deb dhau lawv txoj kev nkag siab uas lawv tsis muaj peev xwm piav tau lawv raws li tej kev cai ntuj tsim, lawv thiaj suav keeb kwm Vajlugkub tias tsis ntseeg tau. Cov uas ua xyem xyav txog qhov tseeb ntawm tej ntaub ntawv sau tseg hauv Phau Qub thiab Phau Tshiab, yuav raug coj mus ib kauj ruam ntxiv, thiab ua xyem xyav txog Vajtswv txoj kev muaj tiag; ces thaum lawv twb poob lawv lub thauj tog rau nkoj lawm, lawv thiaj raug cia rau qhov uas yuav raug ntaus ua dog ua dig rau saum tej pob zeb ntawm kev tsis ntseeg.”

> “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.

> “Cov neeg no tau plam txoj kev ntseeg uas yooj yim dawb huv lawm. Yuav tsum muaj txoj kev ntseeg ruaj khov rau txoj cai muaj hwj chim saum ntuj ntawm Vajtswv Txojlus Dawb Huv. Phau Vajlugkub tsis yog yam yuav muab coj mus kuaj raws li tibneeg tej kev xav ntawm kev tshawb fawb. Tibneeg txoj kev paub yog ib tug coj uas tsis ruaj tsis khov. Cov neeg tsis ntseeg uas nyeem phau Vajlugkub tsuas yog nrhiav qhov los thuam xwb, vim lawv tsis to taub txaus txog kev tshawb fawb lossis txog kev tshwm sim saum ntuj, tej zaum lawv yuav hais tias lawv pom muaj kev sib txeeb sib txawv nyob nruab nrab ntawm ob yam no; tiam sis thaum to taub kom raug lawm, nkawd nyob hauv kev sib haum xeeb zoo kawg nkaus. Mauxes tau sau raws li Vajtswv tus Ntsuj Plig coj, thiab ib txoj kev xav raug txog geology yuav tsis muaj hnub lees tias muaj tej yam tshawb pom uas tsis tuaj yeem coj los haum nrog nws tej lus. Txhua qhov tseeb, txawm nyob hauv ntuj tsim los sis hauv kev tshwm sim saum ntuj, yeej sib haum nrog nws tus kheej hauv txhua yam uas nws qhia tawm.”

> “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.

> “Hauv Vajtswv Txojlus muaj ntau lo lus nug raug tsa los uas txawm cov kws txawj ntse tob tshaj plaws los yeej tsis muaj hnub teb tau. Kev mloog raug hu los rau cov ntsiab lus no kom qhia peb tias tseem muaj ntau npaum li cas, txawm nyob hauv tej yam ib txwm muaj ntawm lub neej niaj hnub, uas tej siab txawj xav uas muaj ciam, txawm nrog tag nrho lawv txoj kev txawj ntse uas lawv khav theeb, los yeej tsis muaj peev xwm to taub kom puv npo li.”

> “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!

> “Tiamsis cov neeg txawj tshawb fawb xav tias lawv muaj peev xwm nkag siab tau Vajtswv txoj kev txawj ntse, uas yog yam uas Nws tau ua los sis ua tau. Lub tswv yim no yeej nthuav dav heev tias Nws raug txwv los ntawm Nws tej kevcai uas yog Nws tus kheej. Tibneeg ces yog tsis lees, los sis tsis quav ntsej txog Nws txoj kev muaj nyob, los sis xav piav tau txhua yam, txawm yog txoj haujlwm ntawm Nws tus Ntsuj Plig rau hauv tibneeg lub siab; thiab lawv tsis hwm Nws lub npe lawm thiab tsis ntshai Nws lub hwjchim lawm. Lawv tsis ntseeg txog yam uas nyob saum ntuj tsim teb raug, vim lawv tsis to taub Vajtswv tej kevcai los sis Nws lub hwjchim uas tsis muaj chaw kawg, uas ua kom tiav tau Nws lub siab nyiam los ntawm cov kevcai ntawd. Raws li ib txwm siv, lo lus ‘tej kevcai ntawm ntuj tsim teb raug’ muaj xws li yam uas tibneeg muaj peev xwm tshawb pom tau hais txog cov kevcai uas kav lub ntiajteb cev nqaij daim tawv; tiamsis lawv txoj kev paub ntawd txwv npaum li cas, hos thaj chaw uas tus Tsim Txhua Yam muaj peev xwm ua haujlwm sib haum nrog Nws tej kevcai uas yog Nws tus kheej thiab tseem dhau plaws ntawm tej neeg txawj tuag txoj kev nkag siab, loj kawg npaum li cas!”

> “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.

> “Coob leej coob qhia tias tej yam ntaub ntawj muaj hwj chim ciaj sia nyob hauv nws tus kheej—hais tias muaj qee yam cwj pwm raug pub rau tej yam ntaub ntawj, ces cia nws ua hauj lwm raws li nws lub zog uas muaj nyob hauv nws tus kheej; thiab tias tej kev ua num hauv ntuj tsim raug coj mus raws li tej kevcai ruaj khov, uas txawm yog Vajtswv Nws Tus Kheej los kuj tsis cuam tshuam tau. Qhov no yog txuj ci dag, thiab tsis raug txhawb los ntawm Vajtswv Txojlus. Xwm ntuj yog tus qhev ntawm nws tus Tsim. Vajtswv tsis rhuav tshem Nws tej kevcai los sis ua hauj lwm tawm tsam tej ntawd, tiam sis Nws tseem niaj hnub siv tej ntawd ua Nws tej cuab yeej. Xwm ntuj ua tim khawv txog ib lub tswv yim txawj ntse, ib qho kev muaj nyob, ib lub zog muaj sia ua hauj lwm, uas ua hauj lwm nyob hauv thiab dhau los ntawm nws tej kevcai. Hauv xwm ntuj muaj txoj hauj lwm uas Leej Txiv thiab Leej Tub tab tom ua tsis tu ncua. Khetos hais tias, ‘Kuv Txiv ua hauj lwm los txog nim no, thiab Kuv kuj ua hauj lwm thiab.’ Yauhas 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.

> “Cov Levis, hauv lawv zaj nkauj qhuas uas sau tseg los ntawm Nehemi, hu tias, ‘Koj, yog Koj xwb, yog tus Tswv tib leeg; Koj tau tsim lub ntuj, lub ntuj saum tej ntuj, nrog lawv tej pab tub rog tag nrho, lub ntiajteb, thiab txhua yam uas nyob hauv ntawd, … thiab Koj khaws cia lawv txhua tus.’ Nehemi 9:6. Hais txog lub ntiajteb no, Vajtswv txoj hauj lwm tsim twb tiav lawm. Rau qhov ‘tej hauj lwm ntawd twb tiav lawm txij thaum tsim lub ntiajteb los.’ Henplais 4:3. Tiamsis Nws lub hwj chim tseem raug nthuav tawm los txhawb nqa tej yam uas Nws tau tsim. Tsis yog vim ib lub tshuab uas ib zaug raug qhib khiav lawm tseem ua hauj lwm mus raws li nws tus kheej lub zog nyob hauv nws, thiaj ua rau mem tes dhia thiab pa ua pa txuas ntxiv; tiam sis txhua zaug ua pa, txhua zaug lub siab dhia, yog ib qho pov thawj txog txoj kev saib xyuas uas nphav thoob plaws ntawm Tus uas nyob hauv Nws ‘peb thiaj ciaj sia, txav mus los, thiab muaj peb txoj sia nyob.’ Tes Hauj Lwm 17:28. Tsis yog vim ib lub hwj chim nyob hauv nws tus kheej thiaj ua rau lub ntiajteb xyoo dhau xyoo tsim tawm nws tej qoob loo nplua mias thiab txuas ntxiv nws txoj kev ncig lub hnub. Vajtswv txhais tes coj cov hnub qub ntiajteb thiab tuav lawv nyob hauv lawv qhov chaw hauv lawv txoj kev taug uas muaj kev txiav txim zoo hla saum tej ntuj. Nws ‘coj lawv tej pab tub rog tawm los raws li tus lej: Nws hu lawv txhua tus raws li lawv tej npe vim Nws lub hwj chim loj kawg nkaus, rau qhov Nws muaj zog kawg hauv hwj chim; tsis muaj ib tug twg ploj.’ Yaxayas 40:26. Yog los ntawm Nws lub hwj chim thiaj ua rau tej nroj tsuag vam meej, nplooj hlav tuaj thiab paj tawg. Nws ‘ua kom nyom hlob saum tej roob’ (Nkauj Ntshiab 147:8), thiab los ntawm Nws tej hav kuj raug ua kom txi txiv nplua nuj. ‘Tag nrho tej tsiaj qus hauv hav zoov … nrhiav lawv tej zaub mov ntawm Vajtswv los,’ thiab txhua yam tsiaj muaj sia, txij ntawm tus kab me tshaj plaws mus txog rau neeg, txhua hnub puav leej vam khom Nws txoj kev saib xyuas raws li Nws txoj kev tswj hwm. Hauv cov lus zoo nkauj ntawm tus sau nkauj qhuas Vajtswv, ‘Cov no txhua tus tos ntsoov rau Koj…. Yam uas Koj pub rau lawv, lawv thiaj khaws tau: Koj qhib Koj txhais tes, lawv thiaj puv npo nrog tej yam zoo.’ Nkauj Ntshiab 104:20, 21, 27, 28. Nws lo lus tswj hwm tej ntsiab ntuj tsim; Nws npog tej ntuj nrog huab thiab npaj nag rau lub ntiajteb. ‘Nws pub daus zoo li plaub yaj: Nws txau te khov dawb paug zoo li tshauv.’ Nkauj Ntshiab 147:16. ‘Thaum Nws tsa Nws lub suab, muaj dej coob coob saum tej ntuj, thiab Nws ua kom tej pa dej nce saum ntawm tej ciam kawg ntawm lub ntiajteb; Nws tsim xob laim nrog nag, thiab coj cua tawm hauv Nws tej txhab.’ Yelemi 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.

> “Vajtswv yog lub hauv paus ntawm txhua yam. Txhua yam kev tshawb fawb uas muaj tseeb yog nyob rau hauv kev sib haum nrog Nws tej hauj lwm; txhua yam kev kawm uas muaj tseeb coj mus rau kev mloog lus rau Nws txoj kev kav. Kev tshawb fawb qhib tej yam txuj ci tseem ceeb tshiab rau peb txoj kev pom; nws ya siab heev, thiab tshawb xyuas tej qhov tob tshiab; tiam sis nws tsis coj ib yam dab tsi tawm hauv nws txoj kev tshawb nrhiav uas tawm tsam nrog kev tshwm sim saum ntuj los. Kev tsis paub yuav nrhiav kev txhawb tej kev xav cuav txog Vajtswv los ntawm kev hu rau kev tshawb fawb, tab sis phau ntawv ntawm xwm thiab Lo Lus uas raug sau tseg ci kaj rau ib leeg. Yog li no peb raug coj mus pe hawm tus Tsim thiab muaj kev tso siab uas muaj kev to taub rau hauv Nws Lo Lus.” Patriarchs and Prophets, 113–115.

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