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

Akwụkwọ Daniel—Nọmba Otu Narị na Iri Asatọ na Ise

Divinity Embodied: The Profound Confession of Peter and Its Implications

Chi E kpọrọ Ahụ̀: Nkwupụta Dị Omimi nke Pita na Ihe Ọ Na-egosi

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.

Mgbe Pita zara ajụjụ Kraịst jụrụ banyere onye ndị na-eso ụzọ ahụ na-ekwu na Kraịst bụ, o gosiri na Jisọs bụ Onye E Tere Mmanụ, bụ Kraịst, bụ Mesaya. O kwukwara na Ọ bụ Ọkpara Chineke.

> 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.

> Mgbe Jisọs bịarutere n’ókè-ala nke Sesaria Filipai, ọ jụrụ ndị na-eso ụzọ ya, sị, Ònye ka ndị mmadụ na-asị na m bụ, bụ Nwa nke mmadụ? Ha wee sị, Ụfọdụ na-ekwu na ị bụ Jọn Onye na-eme Baptizim; ụfọdụ, Ịlaịja; ma ndị ọzọ, Jeremaya, ma ọ bụ otu n’ime ndị amụma. Ọ sịrị ha, Ma unu onwe unu, ònye ka unu na-asị na m bụ? Saịmọn Pita zara, sị, Ị bụ Kraịst ahụ, Ọkpara Chineke dị ndụ. Jisọs wee zaa ya, sị, Ngọzị dịrị gị, Saịmọn Ba-Jona: n’ihi na anụ ahụ na ọbara ekpugheghị gị nke a, kama ọ bụ Nna m nke nọ n’eluigwe. Ma Mụ onwe m na-agwa gị kwa, na ị bụ Pita, na n’elu nkume a ka M ga-ewu nzukọ m; ọnụ ụzọ ámá nke hel agaghị emerikwa ya. M ga-enyekwa gị mkpịsị ugodi nke alaeze eluigwe: ihe ọbụla ị ga-ekekọta n’ụwa, a ga-ekekọta ya n’eluigwe: ihe ọbụla ị ga-atọghe n’ụwa, a ga-atọghe ya n’eluigwe. Matiu 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.

Site n’aka Pita ka Mmụọ Nsọ gosipụtara eziokwu bụ isi nke narị puku mmadụ iri anọ na anọ ga-aghọta. O mere nke a na Panium, nke bụ Siza Filipaị. Panium bụ ebe nsọ ụlọ arụsị kacha dị nsọ n’ofufe nke dragọn ahụ, n’ihi na Gris na-anọchi anya ụwa, ụwa n’oge ikpeazụkwa bụ Mba Ndị Dị n’Otu, onye bụ onye nnọchi anya dragọn ahụ n’ụwa. “Ụzọ ámá nke hel” bụ aha e ji akpọ ụlọ arụsị Pan, chi ewu nke Gris. E wuru ụlọ arụsị ahụ n’ihu ọgba nke nwere Isi Iyi Panium. Isi Iyi Panium ahụ na-enye Osimiri Jọdan mmiri, nke bụ akara nke Kraịst.

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.

Aha “Jordan” pụtara “onye na-agbadata,” ma ọ na-amalite ụzọ ya n’ógbè ugwu dị n’ugwu Israel, na-enweta isi iyi ya kachasị mkpa site n’isi mmiri nke Ugwu Hermon, bụ ugwu kachasị elu n’Ogologo Ugwu Hermon, ebe isi mmiri a na-akpọ “ọnụ ụzọ ámá nke hel” dị. Hermon pụtara “nsọ” ma “Jordon” pụtara “ịgbadata.” Osimiri Jọdan na-esi n’ugwu dị elu nke Ugwu Hermon asọpụta ma na-agbadata site na Ndagwurugwu Mgbawa Jọdan, mesịa ruo n’Oké Osimiri Nwụrụ Anwụ, nke bụ ebe kacha dị ala n’elu ụwa.

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.”

Mmiri ndị na-enye Osimiri Jọdan nri, ndị sitere n’ụlọ nsọ Pan, ma n’ikpeazụ rute n’ebe kachasị ala n’ụwa, na-anọchi anya ọdịda ahụ Ọkpara Chineke mere mgbe Ọ hapụrụ ugwu nsọ kachasị elu ka O rịdata n’“osimiri nwụrụ anwụ” kachasị ala nke ụwa a. Ịrịdata Kraịst site n’eluigwe ruo n’ọnwụ nke obe na-anọchikwa anya na O were n’ahụ Ya anụ ahụ nke mmadụ dara ada, n’ihi na njem Ya site n’eluigwe ruo n’obe bụ nke e jiri mmiri ndị sitere n’“ọnụ ụzọ ámá nke hel” zụọ.

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.

Oké Osimiri Nwụrụ Anwụ abụghị naanị ebe kacha ala n’ụwa, kama ọ bụkwa mmiri kacha nnu n’ụwa, nke nnu ya ji ugboro itoolu karịa nke oke osimiri. Ọnwụ Kraịst n’obe, dịka e sere ya onyinyo site n’Oké Osimiri Nwụrụ Anwụ, bụ ebe O ji mee ka ọgbụgba-ndụ Ya na ọtụtụ ndị guzosie ike.

> 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.

> Ị ga-eji nnu tụọcha àjà ọka gị niile; i gaghị ekwekwa ka nnu nke ọgbụgba ndụ nke Chineke gị kọọ n’àjà ọka gị: n’àjà gị niile ka ị ga-enye nnu. Levitikọs 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.

N’ụzọ ya si n’isi iyi nke Ugwu Hemọn, Osimiri Jọdan na-agafe n’Osimiri Galili, nke a makwaara dị ka Ọdọ Taịbẹriọs na Ọdọ Kinneret. Galili pụtara “mgbanye ọnụ ụzọ” ma ọ bụ “ebe ntụgharị.” Taịbẹriọs bụ aha onye ọchịchị Rom nke soro Ọgọstọs Siza, ma n’ihi ọdịdị nke ọdọ ahụ, a na-akpọ ya Kinneret, nke pụtara “ụbọ akwara” ma ọ bụ “laịa.” Ebe ntụgharị maka mmadụ niile bụ mgbe Taịbẹriọs Siza chịrị ọchịchị, a kpọgiderekwa Jizọs n’obe, ma ụbọ akwara ọ bụla dị n’eluigwe gbara nkịtị. Akaebe ala nke Osimiri Jọdan n’ihe metụtara “ọnụ ụzọ ámá nke hel,” nke bụ ụlọ nsọ nke chi Gris a na-akpọ Pan, na-ekwu maka akaebe ahụ Pita kwusara site n’ike mmụọ nsọ nke Mmụọ Nsọ.

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.

Mbịanụ n’anụ ahụ nke Kraịst bụ njikọta nke ịdị-Chineke na ịdị-mmadụ nke mere mgbe Ọkpara Chineke nke dị nsọ were anụ ahụ mmadụ n’ahụ́ Ya, si otú a jikọta ịdị-Chineke na ịdị-mmadụ, dịka mmiri si n’isi iyi Pan na-enye Osimiri Jọdan nri na-anọchi anya ya. Ihe na-enye isi iyi Pan nri bụ igirigi, mmiri ozuzo, na snow nke na-adakwasị n’ugwu Hemọn, Hemọn na-anọchi anya ugwu “nsọ,” nke bụ Jerusalem nke dị n’elu.

> 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.

> Abụ nke nrịgo nke Devid. Lee, ọ dị mma, ọ dịkwa ụtọ, ka ụmụnna biri ọnụ n’ịdị n’otu! Ọ dị ka mmanụ otite dị oké ọnụ ahịa n’isi, nke sọfere n’afụ ọnụ, ọbụna n’afụ ọnụ Erọn: nke sọfere ruo n’ọnụ uwe ya; Dị ka igirigi Hemọn, na dịka igirigi nke wedara n’elu ugwu Zayọn: n’ihi na ọ bụ n’ebe ahụ ka Onyenwe anyị nyere iwu ngọzi ahụ, ọbụna ndụ ruo mgbe ebighị ebi. Abụ Ọma 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.

“Mmanụ ọma ahụ dị oké ọnụ ahịa” nke sịrị n’afụ́ Áárọn daa n’afụ́ ọnụ ya bụ mmanụ e ji tee ya na ụmụ ya mmanụ mgbe e doro ha nsọ dịka ndị nchụàjà nke Chineke.

> 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.

> Ị ga-ewerekwa n’ọbara ahụ nke dị n’elu ebe-ichu-àjà, na n’ime mmanụ nke ite mmanụ nsọ, fesa ya n’elu Erọn, na n’elu uwe ya, na n’elu ụmụ ya ndị ikom, na n’elu uwe ụmụ ya ndị ikom ya na ha nọ: a ga-emekwa ka ọ bụrụ onye e doro nsọ, ya na uwe ya, na ụmụ ya ndị ikom, na uwe ụmụ ya ndị ikom ya na ha nọ. Ọpụpụ 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.

Pita kwupụtara nkwupụta nke ndị na-eso ụzọ ahụ niile, ma site n’ime nke a o kwupụtakwa nkwupụta nke puku mmadụ narị otu na iri anọ na anọ ahụ, ndị a ga-ete mmanụ dị ka otu ọkwa nchụàjà jikọtara ọnụ nke a na-ebuli elu dịka ọkọlọtọ. “Mmanụ” ahụ e ji tee Erọn mmanụ, bụkwa dị ka igirigi nke Ugwu Hemọn, bụrụkwa kwa igirigi nke ugwu Zayọn. “Mmanụ” ahụ na “igirigi” ahụ bụ ozi ahụ nke na-anọchi anya ite mmanụ nke Mmụọ Nsọ.

> 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.

> Nụenụ ntị, unu eluigwe, m ga-ekwu okwu; gee ntị, gị ụwa, n’okwu ọnụ m. Ozizi m ga-adaba dị ka mmiri ozuzo, okwu m ga-asọpụta dị ka igirigi, dị ka obere mmiri ozuzo n’elu ahịhịa dị nro, na dịka oke mmiri n’elu ahịhịa: n’ihi na m ga-ekwusa aha nke Onyenwe anyị: nyenụ Chineke anyị ịdị ukwuu. Deuteronomi 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.

“Ìrì” ahụ bụ “ozizi” nke na-adakwasị n’ugwu Zayọn, ọ bụkwa “mmanụ” nke ite mmanụ nsọ nke na-eme ka otu narị puku iri anọ na anọ bụrụ otu, ndị bụ ndị nchụàjà nke Chineke n’ụbọchị ikpeazụ. Ozizi ahụ na-adapụ dịka mmiri ozuzo, na-esiwanye dị ka ìrì, n’ihi na a “na-ebipụta” ya. A na-ebipụta ya n’ihi na eluigwe na ụwa ga-ege ntị ma nụ okwu ndị si n’ọnụ Ya pụta, site n’aka otu ndị nchụàjà ejikọtawo ọnụ, nke bụ ọkọlọtọ ahụ na-ekwusa ozi nke Mkpu Etiti Abalị na Mkpu Ukwuu.

> 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.

> Lee ka ụkwụ onye ahụ mara mma n’elu ugwu, bụ́ onye na-eweta ozi ọma, onye na-ekwusa udo; onye na-eweta ozi ọma nke ihe ọma, onye na-ekwusa nzọpụta; onye na-agwa Zaiọn, Chineke gị na-achị! Ndị nche gị ga-ebuli olu ha elu; ha ga-eji olu ha ọnụ bụrụ abụ: n’ihi na ha ga-ahụ anya na anya, mgbe Onyenwe anyị ga-eme ka Zaiọn lọghachi. Tienụ mkpu ọṅụ, bụọnụ abụ ọnụ, unu ebe tọgbọrọ n’efu nke Jerusalem: n’ihi na Onyenwe anyị akasiwo ndị Ya obi, O gbapụtara Jerusalem. Onyenwe anyị ekpugherewo ogwe aka nsọ Ya n’ihu mba niile; nsọtụ ụwa niile ga-ahụkwa nzọpụta nke Chineke anyị. Aịzaịa 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.

Ndị nche nke ụbọchị ikpeazụ, ndị Pita nọchiri anya ha, na-ekwusa nzọpụta na udo, ha ga-adịkwa n’otu, n’ihi na ha ga-ahụ anya na anya. Nke a na-eme mgbe “Onyenwe anyị weghachitere Zaịọn.” Okwu Hibru a sụgharịrị dị ka “weghachitere” pụtara “ịtụgharị azụ.” Mgbe Onyenwe anyị tụgharịrị Zaịọn azụ, ọ pụtara na Zaịọn anọwo n’agha nkwọrọ, dịka ịgbasasị ahụ si nọchie ya anya, a na-atụgharịkwa ya azụ mgbe agha nkwọrọ ahụ kwụsịrị.

> 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.

> N’ihi na otú a ka Onyenwe anyị kwuru, na mgbe afọ iri asaa mezuru na Babilọn, Aga m eleta unu, mezuo kwa okwu ọma m kwere unu, site n’ime ka unu laghachi n’ebe a. N’ihi na amaara m echiche ndị M na-eche n’ebe unu nọ, ka Onyenwe anyị kwuru, echiche nke udo, ọ bụghịkwa nke ihe ọjọọ, iji nye unu ọgwụgwụ unu na-atụ anya ya. Mgbe ahụ unu ga-akpọku M, unu ga-agakwa kpee M ekpere, M ga-egekwa unu ntị. Unu ga-achọkwa M, hụtakwa M, mgbe unu ga-eji obi unu nile chọọ M. M ga-ekwekwa ka unu hụ M, ka Onyenwe anyị kwuru: M ga-eweghachikwa ndọta unu, chịkọtakwa unu site n’etiti mba niile, nakwa site n’ebe niile ebe M chụsasịrị unu, ka Onyenwe anyị kwuru; M ga-emekwa ka unu laghachi ọzọ n’ebe ahụ site na ya ka M mere ka e buru unu n’agha. Jeremiah 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.

Ndị amụma nile na-ekwu maka ụbọchị ikpeazụ, ma n’ụbọchị ikpeazụ ndị Ya nọ n’ala-nzọrọ nke a ga-atụgharị azụ, ka e wee mezuo àmà amụma ahụ.

> 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.

> Okwu ahụ nke sitere n’aka Onyenwe anyị bịakwutere Jeremaya, na-asị, Otu a ka Onyenwe anyị Chineke nke Izrel kwuru, na-asị, Deere onwe gị okwu niile m gwara gị n’akwụkwọ. N’ihi na, lee, ụbọchị na-abịa, ka Onyenwe anyị kwuru, mgbe m ga-eweghachi ndọta n’agha nke ndị m, Izrel na Juda, ka Onyenwe anyị kwuru: m ga-emekwa ka ha laghachi n’ala ahụ m nyere nna ha hà, ha ga-enwetakwa ya. Jeremaya 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.

Mgbe ha rahụsịrị ụbọchị atọ na ọkara, dị nnọọ ka Lazarọs rahụrụ ụbọchị anọ, na Daniel wee ruo uju ụbọchị iri abụọ na otu, Maịkel na-akpọlite ndị àmà abụọ ahụ, ndị bụ ndị nke Ya nke ụbọchị ikpeazụ, ma na-eweta ha n’ịdị n’otu, ma na-etegharịkwa ha mmanụ site n’ozi a na-ebipụta gburugburu ụwa. Ozi ahụ bụ “igirigi” nke Ugwu Hemọn (ugwu nsọ), nke na-enye iyi Pan nri, nke n’ime ya na-enye Osimiri Jọdan nri. Ntegharị mmanụ a na-emezu site n’ozi ahụ na-anọchi anya ntegharị mmanụ Jizọs, nke kàrà akara mgbe Ọ ghọrọ Kraịst, nke Pita kọwara.

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.

Mgbe Pita kọwara Kraịst dịka Ọkpara Chineke, ọ nọchiri anya Kraịst dịka ma Ọkpara Chineke ma Ọkpara nke mmadụ, dịka mmiri nke “ọnụ ụzọ ámá hel” na-enye Osimiri Jọdan si nọchianya ya. Nkwupụta nke Pita sitere n’ike mmụọ nsọ nke Mmụọ Nsọ, ọ bụkwa eziokwu ahụ, na Jisọs bụ Kraịst ahụ, Onye E Tere Mmanụ, nakwa na Ọ bụ ma Chineke ma mmadụ, ka Jisọs kọwara dịka eziokwu ahụ nke ga-abụ isi ihe ọgụ a ga-elekwasị anya megide ndị nke Chineke nke ụbọchị ikpeazụ, ndị Kraịst kwere nkwa na ha ga-emeri, n’ihi na “ọnụ ụzọ ámá hel” agaghị emeri eziokwu a.

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.

Eziokwu bụ na n’ụbọchị Septemba 11, 2001, dịka e tere Jizọs mmanụ n’oge baptizim Ya, otú ahụ ka mbido nke ịkà akara nke puku mmadụ narị otu na iri anọ na anọ malitere, ma n’akụkọ ihe mere eme ahụ, a ga-enwe nkụda mmụọ nke ga-egbu ndị Ya nke ụbọchị ikpeazụ, ruo mgbe Ọ ga-eme ka ha si n’ọnwụ bilie ma tụgharịa ndọrọ n’agha ha. Usoro nke mbilite n’ọnwụ gụnyere ijikọta ndị Ya ka ha bụrụ agha dị ike nke e weliri elu dịka ọkọlọtọ. A na-egosi ọrụ nke ime ka ha si n’ọnwụ bilie, ime ka ha dị ọcha, ijikọta ha, na iweli ha elu, mgbe ọnwụ gasịrị n’okporo ámá, n’amaokwu iri ruo iri na ise nke Daniel isi nke iri na otu, nakwa n’ebe ndị ọzọ nke Akwụkwọ Nsọ. Ma n’amaokwu iri na atọ ruo iri na ise, Kraịst ewetaghachila ndị na-eso ụzọ Ya ọzọ na Sizaria Filipai, na Panium, ọ bụkwa n’ebe ahụ ka a na-etinye akara nke Chineke ruo ebighị ebi.

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”.

Naanị mgbe anyị ghọtara ịdị omimi nke eziokwu ndị a, ka anyị pụrụ ịmata mkpughe nke eziokwu ndị dị n’ịgba-ama nke Sesarea Filipi. N’amaokwu nke iri na asatọ nke isi nke iri na isii nke Matiu, a gbanwere aha Saịmọn Bà-jonah ka ọ bụrụ Pita, nke na-anọchi anya narị puku iri anọ na anọ, dịka e gosiri na mbụ n’otu edemede e bipụtara n’oge na-adịbeghị anya. Mkpughe mgbakọ na mwepụ e guzobere n’amaokwu ahụ na-ebuli Jizọs elu dị ka Onye Ọnụọgụ Ebube, n’ihi na ọ bụghị naanị na a pụrụ ịghọta Pita dịka onye na-anọchi anya narị puku iri anọ na anọ, kama Matiu 16:18 bụkwa akara mgbakọ na mwepụ nke “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.”

Tupu anyị elebara mgbakọ na mwepụ metụtara “phi” anya, ekwesịrị ịrịba ama na “phi” bụ akụkụ nke okwu “Philippi,” nke bụ nke abụọ n’ime aha abụọ nke obodo Panium. Amaokwu nke iri na asatọ na-egosi na Jisọs gwara Pita okwu n’asụsụ Hibru, e dekọkwara ya n’asụsụ Grik, ma mesịa sụgharịa ya n’asụsụ Bekee. Nzọụkwụ atọ ndị ahụ na-egosi ọchịchị Kraịst n’elu Okwu Ya. Mgbe a tụlere okwu ahụ n’usoro mgbakọ na mwepụ nke ịmụba ọnọdụ ọnụọgụ e kenyere mkpụrụedemede, ọ na-egosi na aha Pita hà otu narị puku na iri anọ na anọ, si otú a na-emesi Jisọs ike dị ka Onye Ọnụọgụ Ebube. N’otu amaokwu ahụ kpọmkwem, ebe Jisọs na-ekwupụta na Ọ ga-ewu nzukọ Ya, Onye Ọnụọgụ Ebube jidere usoro ntụgharịasụsụ ahụ ka eziokwu ahụ e gosiri n’amaokwu nke iri na asatọ nke isi nke iri na isii wee nọchite anya akara mgbakọ na mwepụ nke “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.

> M ma asịkwa gị, na ị bụ Pita, ọ bụkwa n’elu nkume a ka m ga-ewu nzukọ m; ọnụ ụzọ ámá nke hel agaghị emeri ya. Matiu 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.

Ewughị nzukọ-ya naanị n’elu ozizi na Jisọs bụ Kraịst, nakwa na Ọ bụ Ọkpara Chineke, kama ọ dịkwa n’eziokwu ahụ na Ọ bụ Okwu ahụ, nakwa na Okwu ahụ kere ma na-achịkwa ihe nile, gụnyere mgbakọ na mwepụ, ụtọasụsụ, na ọrụ nile nke mmadụ.

> 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.

> N’ime onye ahụ ka anyị natakwara ihe-nketa, ebe e buru ụzọ họpụta anyị dịka nzube nke Onye ahụ si dị, onye na-arụ ihe niile dịka ndụmọdụ nke ọchịchọ nke onwe ya si dị. Ndị Efesọs 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.

Faị, nke a na-anọchikarị anya ya site n’akwụkwọ ozi Gris φ (faị), bụ ọnụọgụ na-adịgide adịgide n’ọmụmụ mgbakọ na mwepụ nke hà ya na ihe dị ka 1.618033988749895. A maara ọnụọgụ a dịka oke ọlaedo ma ọ bụ òkè nsọ. Ọ bụ “ọnụọgụ na-enweghị nkewa ziri ezi”, nke pụtara na a pụghị igosipụta ya dịka nkebi dị mfe, ma ngosipụta ya n’ọnụọgụ iri na-aga n’ihu ebighị ebi na-enweghị imegharị onwe ya.

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.

Ọnụọgụ ọlaedo nwere ọtụtụ àgwà pụrụ iche nke pụtara ìhè, ọ na-apụtakwa n’ọnọdụ dị iche iche n’ihe mgbakọ na mwepụ, nka, ụkpụrụ ụlọ, okike, na mpaghara ndị ọzọ. A na-ahụkarị ya n’ụdị ihe oyiyi jiọmịtịrị, dịka rektangulu, pentagọn, na dodekahedrọn, ebe ọnụọgụ nke akụkụ nke toro ogologo n’ebe nke dị mkpụmkpụ hà nhata na phi.

In art and architecture, the golden ratio is believed to create aesthetically pleasing proportions. It has been used by artists and architects throughout history, from ancient civilizations to the Renaissance and beyond, to design compositions, buildings, and artworks. In mathematics, the golden ratio appears in various mathematical equations and sequences, including the Fibonacci sequence, where each term is the sum of the two preceding terms. As the terms of the Fibonacci sequence increase, the ratio of consecutive terms approaches phi.

N’ọrụ nka na n’ịkụ ụlọ, a na-ewere ọnụọgụ ọlaedo dị ka ihe na-emepụta nha na nkwekọrịta na-atọ ụtọ n’anya. Ndị nka na ndị na-azụ ụlọ ejirila ya mee ihe n’akụkọ ihe mere eme dum, site n’oge mmepeanya ochie ruo n’oge Renaissance na ọbụna karịa, n’ịkpụzi nhazi, ụlọ, na ọrụ nka. N’ihe gbasara mgbakọ na mwepụ, ọnụọgụ ọlaedo na-apụta n’ụdị dị iche iche nke nhata na usoro mgbakọ na mwepụ, gụnyere usoro Fibonacci, ebe mkpụrụokwu ọ bụla bụ nchikọta nke mkpụrụokwu abụọ bu ya ụzọ. Ka mkpụrụokwu ndị dị n’usoro Fibonacci na-abawanye, oke dị n’etiti mkpụrụokwu ndị na-esochi onwe ha na-abịarukwu phi nso.

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.

N’amaokwu 16:18, anyị na-ahụ phi nke mgbakọ na mwepụ (1.618…). Jisọs, bụ Chineke “nke na-arụ ihe nile dịka ndụmọdụ nke uche nke onwe ya si dị,” kpebiri itinye akara-aka Ya nke ịbụ Palmoni, Nọmba Dị Ebube ahụ, ma ọ bụ Onye Na-agụpụta Ihe Nzuzo, n’ime jiọgrafi amụma nke na-akọwa ebe ọgụ ụka Ya megide ọnụ ụzọ ámá nke hel ga-adị n’ụbọchị ikpeazụ. N’ebe ọgụ amụma ahụ, site n’ịchịkwa nọmba, O ji “Pita” nọchite puku mmadụ otu narị na iri anọ na anọ ahụ, onye e gbanwere aha ya site na “Saịmọn” bụ onye na-anụ ozi nduru, bụrụ “Pita”, si otu a kpọọ puku mmadụ otu narị na iri anọ na anọ ahụ ndị ọgbụgba ndụ Ya nke ụbọchị ikpeazụ.

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.

“Oké nkume” ahụ Ọ họọrọ iwulite ụka Ya n’elu ya bụ nkume ntọala ahụ, nkume ntọala na isi nkume nkuku nke “oge asaa” nke Levitikọs iri abụọ na isii, n’ihi na ọ dịghị ezi ntọala ọ bụla nke na-abụghị Kraịst. Site na baptizim nke Kraịst, mgbe Saịmọn “nụrụ” ozi nke nduru ahụ ruo n’obe nke Osimiri Nwụrụ Anwụ, n’ime ụbọchị otu puku abụọ na iri isii, ugboro abụọ kwa ụbọchị, e nwere àjà ụtụtụ na nke mgbede, ma e wezụga n’ụbọchị ikpeazụ nke ụbọchị otu puku abụọ na iri isii ahụ, n’ihi na n’ụbọchị ahụ, àjà mgbede ahụ gbanahụrụ n’aka onye nchụàjà, ma n’obe ahụ Kraịst nwụrụ dịka onyinye nke puku abụọ na narị ise na nke iri abụọ.

> “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.

> “Ihe nile jupụtara n’ụjọ na ọgbaaghara. Onye nchụàjà na-achọ igbu aja ahụ; ma mma ahụ si n’aka ya dara, ebe ike gwụrụ ya, nwa atụrụ ahụ wee gbanarị. Ihe nnọchianya ezutewo ihe e ji ya akọwa n’ọnwụ nke Ọkpara Chineke. E mewo nnukwu àjà ahụ. E meghere ụzọ banye n’Ebe Kachasị Nsọ. A kwadebewo ụzọ ọhụrụ na nke dị ndụ nye mmadụ niile. Ọ dịghịkwa mkpa ọzọ ka ụmụ mmadụ mmehie juru na mwute nọgide na-eche ọbịbịa nke Onye Nnukwu Nchụàjà.” 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.

“Nkume” ahụ Ọ ga-ewu nzukọ-Ya n’elu ya bụ nkume ntọala ahụ ndị na-ewu ụlọ jụrụ; ọnụọgụ ya bụ “puku abụọ narị ise na iri abụọ.” N’otu amaokwu dị mkpirikpi, Kraịst na-egosi Onwe Ya dịka Nna-ukwu nke ihe nile, ma mgbe Ọ na-eme otú ahụ, Ọ nọ na-eguzo ma na-ekwu okwu n’amaokwu iri na atọ ruo iri na ise nke Daniel isi nke iri na otu.

> 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.

> Mụ onwe m na-asịkwa gị, na gị bụ Pita, ọ bụkwanụ n’elu nkume a ka m ga-ewu ụka m; ọnụ ụzọ ámá nke hel agaghị enwe mmeri imegide ya. Matiu 16:18.

We will continue this study in the next article.

Anyị ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esote.

> “‘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.

> “Ihe ndị zoro ezo bụ nke Onyenwe anyị Chineke anyị; ma ihe ndị e kpughere bụ nke anyị na nke ụmụ anyị ruo mgbe ebighị ebi.” Diuterọnọmi 29:29. Otu Chineke si rụzuo ọrụ nke okike ahụ, Ọ dịghị mgbe O kpughere ya ụmụ mmadụ; sayensị mmadụ apụghị ịchọpụta ihe nzuzo nke Onye Kasị Elu. Ike okike Ya bụ ihe a na-apụghị ịghọta aghọta dịka ịdị adị Ya dị.

> “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.

> “Chineke ekwela ka iju mmiri nke ìhè wụsaa n’elu ụwa ma n’ihe ọmụmụ sayensị ma n’ọrụ nka; ma mgbe ndị mmadụ na-ekwu na ha bụ ndị sayensị na-atụle isiokwu ndị a naanị site n’echiche mmadụ, n’ezie ha ga-eru nkwubi okwu na-ezighị ezi. O nwere ike ịbụ ihe na-adịghị njọ ịtụgharị uche gafee ihe Okwu Chineke kpughere, ma ọ bụrụ na echiche anyị adịghị emegide eziokwu ndị a hụrụ n’Akwụkwọ Nsọ; ma ndị na-ahapụ Okwu Chineke, ma na-achọ ịkọwa ọrụ okike Ya site n’ụkpụrụ sayensị, na-asọgharị n’enweghị maapụ ma ọ bụ kọmpas n’elu oke osimiri a na-amaghị. Uche ndị kachasị ukwuu, ma ọ bụrụ na Okwu Chineke adịghị edu ha n’ọrụ nchọpụta ha, na-agbagwoju anya n’ịgbalị ha ịchọpụta mmekọrịta dị n’etiti sayensị na mkpughe. N’ihi na Onye Okike na ọrụ Ya dị anya nke ukwuu karịa nghọta ha nke na ha enweghị ike ịkọwa ha site n’iwu okike, ha na-ewere akụkọ Akwụkwọ Nsọ dị ka ihe a na-apụghị ịdabere na ya. Ndị na-enwe obi abụọ banyere ntụkwasị obi nke ihe ndekọ nke Agba Ochie na Agba Ọhụrụ, a ga-eduba ha ka ha gaa otu nzọụkwụ ọzọ, ma nwee obi abụọ banyere ịdị adị nke Chineke; ma mgbe ahụ, ebe ha tufuru nkedo ụgbọ mmiri ha, a na-ahapụ ha ka ha na-ama jijiji n’elu nkume nke ekweghị ekwe.”

> “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.

> “Ndị a efuola ịdị mfe nke okwukwe. A ghaghị inwe okwukwe siri ike nke edobere n’ike ọchịchị Chineke nke Okwu Nsọ Ya. A gaghị eji echiche sayensị nke mmadụ nwalee Bible. Ihe ọmụma mmadụ bụ onye ndu a na-apụghị ịdabere na ya. Ndị na-enwe obi abụọ, ndị na-agụ Bible naanị iji kparị ya, nwere ike, n’ihi nghọta na-ezughị okè ha banyere ma sayensị ma ọ bụ mkpughe, ịsị na ha ahụwo mmegide dị n’etiti ha; ma mgbe a ghọtara ha nke ọma, ha nọ n’udo zuru oke. Mozis dere n’okpuru nduzi nke Mmụọ nke Chineke, ma echiche ziri ezi banyere jiọlọjị agaghị ekwu na ọ chọpụtala ihe ndị a na-apụghị ime ka ha kwekọọ na okwu ya. Eziokwu niile, ma nke dị n’okike ma ọ bụ nke dị na mkpughe, na-ekwekọ n’onwe ya n’ihe ngosi ya niile.

> “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.

> “N’Okwu Chineke a na-ebuli ọtụtụ ajụjụ nke ndị ọkà mmụta kacha emi emi enweghị ike ịza ma ọlị. A na-adọta uche n’ihe ndị a iji gosi anyị oke ịdị ukwuu nke ihe ndị dị, ọbụna n’etiti ihe nkịtị nke ndụ kwa ụbọchị, nke uche mmadụ nwere oke, n’agbanyeghị amamihe niile ha ji anya isi, na-apụghị ịghọta n’uju mgbe ọ bụla.

> “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!

> “Ma ndị ọkà mmụta sayensị na-eche na ha pụrụ ịghọta amamihe Chineke, ihe ahụ O meworo ma ọ bụ nke Ọ pụrụ ime. Echiche a juru ebe nile nke ukwuu na Ọ bụ nke iwu nke Ya kpọrọ nkịtị na-egbochi. Ndị mmadụ ma ọ bụ na-agọnarị ịdị adị Ya ma ọ bụ na-eleghara ya anya, ma ọ bụ na-eche na ha pụrụ ịkọwa ihe niile, ọbụna ọrụ Mmụọ Ya n’ahụ́ mmadụ; ha adịkwaghịkwa asọpụrụ aha Ya ma ọ bụ na-atụ egwu ike Ya. Ha ekweghị n’ihe karịrị eke, ebe ha anaghị aghọta iwu Chineke ma ọ bụ ike Ya na-enweghị nsọtụ imezu ọchịchọ Ya site na ha. Dị ka a na-ejikarị ya eme ihe, okwu ahụ bụ ‘iwu nke okike’ na-agụnye ihe ndị mmadụ pụrụ ịchọpụta gbasara iwu ndị na-achị ụwa anụ ahụ; ma lee otú ọmụma ha si dị ntakịrị, na otú ebe ọrụ ahụ si saa mbara nke Onye Okike pụrụ isi na-arụ ọrụ n’ime nkwekọrịta na iwu nke Ya, ma n’otu oge ahụ bụrụ nke gafere kpamkpam nghọta nke ndị e kere eke nwere njedebe!”

> “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.

> “Ọtụtụ na-akụzi na ihe a na-ahụ anya nwere ike dị ndụ—na e tinyela ụfọdụ njirimara n’ime ihe, wee hapụ ya ka o si n’ike ya dị n’ime onwe ya na-arụ ọrụ; nakwa na a na-eme ihe omume nile nke okike n’usoro kwekọrọ n’iwu ndị e debeere adịgide, nke ọbụna Chineke n’onwe Ya enweghị ike itinye aka na ha. Nke a bụ sayensị ụgha, a naghịkwa akwado ya site n’okwu Chineke. Okike bụ odibo nke Onye Okike ya. Chineke anaghị emebi iwu Ya ma ọ bụ rụọ ọrụ megide ha, kama Ọ na-eji ha eme ihe mgbe niile dịka ngwá ọrụ Ya. Okike na-agba àmà banyere ọgụgụ isi, ọnụnọ, na ike na-arụsi ọrụ ike, nke na-arụ ọrụ n’ime na site n’iwu ya. N’okike enwere ọrụ na-aga n’ihu nke Nna na Ọkpara. Kraịst na-ekwu, ‘Nna m na-arụ ọrụ ruo ugbu a, Mụ onwe M na-arụkwa ọrụ.’ Jọn 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.

> “Ndị Livai, n’abụ ha e dekọrọ n’akwụkwọ Nehemaya, bụrụ abụ, sị, ‘Gị, ọbụna Gị, bụ naanị Onyenweanyị; Gị emewo eluigwe, eluigwe nke eluigwe niile, tinyere usuu ha niile, ụwa, na ihe niile dị n’ime ya, … ma Gị na-edobe ha niile.’ Nehemaya 9:6. Banyere ụwa a, ọrụ okike Chineke ezuola. N’ihi na, ‘ọrụ ndị ahụ ka e mechara site na ntọala ụwa.’ Ndị Hibru 4:3. Ma ike Ya ka a ka na-etinye n’ọrụ n’ịkwado ihe ndị O kere eke. Ọ bụghị n’ihi na igwe ahụ, nke e tinyeworị n’ọrụ otu ugboro, na-aga n’ihu ime ihe site n’ike nke ya dị n’ime ya ka ụda obi ji eti ma ume soro ume; kama ume ọ bụla, ntụgharị ọ bụla nke obi, bụ ihe àmà nke nlekọta Ya jupụtara ebe niile, Onye ahụ n’ime Ya ka ‘anyị na-adị ndụ, na-agagharị, ma nwee ịdị adị anyị.’ Ọrụ 17:28. Ọ bụghịkwa n’ihi ike dị n’ime ya ka ụwa ji amịpụta ụbara ya kwa afọ ma nọgide na-agagharị ya gburugburu anyanwụ. Aka Chineke na-edu mbara ala nile ma na-edobe ha n’ọnọdụ ha n’ije ha a haziri ahazi site n’eluigwe. Ọ ‘na-eweta usuu ha pụta n’ọnụ ọgụgụ: Ọ na-akpọ ha niile aha site n’ịdị ukwuu nke ike Ya, n’ihi na Ọ dị ike n’ike; ọbụna otu adịghị efu.’ Aịsaịa 40:26. Ọ bụ site n’ike Ya ka ahịhịa na osisi ji eto nke ọma, ka akwụkwọ na-apụta, na ka okooko osisi ji aba. Ọ ‘na-eme ka ahịhịa too n’elu ugwu’ (Abụ Ọma 147:8), sitekwa n’aka Ya ka ndagwurugwu ji amị mkpụrụ. ‘Anụ ọhịa nile nke ọhịa … na-achọ nri ha n’aka Chineke,’ ma ihe niile dị ndụ, site n’ụmụ ahụhụ kacha nta ruo n’aka mmadụ, na-adabere kwa ụbọchị n’aka nlekọta nduzi Ya. N’okwu mara mma nke onye ọbụ abụ ọma ahụ, ‘Ndị a niile na-eche Gị…. Ihe Ị na-enye ha ka ha na-achịkọta: Ị na-emepe aka Gị, ha ejupụta n’ọma.’ Abụ Ọma 104:20, 21, 27, 28. Okwu Ya na-achịkwa ihe ndị dị n’okike; Ọ na-ekpuchi eluigwe n’urukpuru ma na-akwadebe mmiri ozuzo maka ụwa. ‘Ọ na-enye snow dị ka ajị anụ: Ọ na-agbasasị ntu oyi dị ka ntụ.’ Abụ Ọma 147:16. ‘Mgbe Ọ na-ekwupụta olu Ya, e nwere ụbara mmiri dị n’eluigwe, Ọ na-emekwa ka uzuoku si na nsọtụ ụwa rịgoro; Ọ na-eme àmụmà soro mmiri ozuzo, ma na-ewepụta ifufe site n’ụlọ nkwakọba akụ Ya.’ Jeremaya 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.

> “Chineke bụ ntọala nke ihe nile. Sayensị ọ bụla bụ eziokwu dị n’otu nkwekọrịta na ọrụ Ya; agụmakwụkwọ ọ bụla bụ eziokwu na-eduba n’irubere ọchịchị Ya isi. Sayensị na-ekpughe n’anya anyị ihe ịtụnanya ọhụrụ; ọ na-arịgo elu nke ukwuu, ma na-enyocha omimi ọhụrụ; ma ọ dịghị ihe ọ na-eweta site n’ọmụmụ ya nke na-emegide mkpughe Chineke. Amaghị ama pụrụ ịchọ iji arịrịọ na sayensị kwado echiche ụgha banyere Chineke, ma akwụkwọ nke okike na okwu e dere ede na-amụnye ibe ha ọkụ. N’ụzọ dị otu a, a na-eduba anyị ikpere Onye Okike ekpere ma nwee ntụkwasị obi nwere nghọta n’okwu Ya.” Patriarchs and Prophets, 113–115.

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