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

Kitab Daniel - Nomer Satus Wolung Dasa Lima

Divinity Embodied: The Profound Confession of Peter and Its Implications

Keallahan Kang Njelma: Pengakoning Pétrus kang Jero lan Implikasiné

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.

Nalika Pétrus ngaturaké wangsulané marang pitakoné Kristus bab sapa miturut pangandikané para murid Kristus kuwi, dhèwèké negesaké yèn Yésus iku Panjenengané kang katetepaké déning jebadan, yaiku Kristus, Mesias. Panjenengané uga ngandika yèn Panjenengané iku Putraning Allah.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:13–19.

> Nalika Gusti Yesus rawuh ing wewengkon Kaisarea Filipi, Panjenengané takon marang para sakabaté, pangandikané, “Miturut pangucapé wong, Aku, Putraning Manungsa iki, sinten?” Wong-wong mau banjur matur, “Sawetara wong ngendika bilih Panjenengan iku Yokanan Pambaptis; liyane Élia; lan liyane manèh Yérémia, utawa salah siji para nabi.” Panjenengané banjur ngandika marang wong-wong mau, “Nanging miturut kowé, Aku iki sinten?” Simon Pétrus mangsuli lan matur, “Panjenengan punika Sang Kristus, Putraning Allah ingkang gesang.” Gusti Yesus mangsuli lan ngandika marang dhèwèké, “Rahayu kowé, Simon Bar-Yona, awit dudu daging lan getih sing nyampekaké prakara iki marang kowé, nanging Rama-Ku sing ana ing swarga. Lan Aku uga ngandika marang kowé, yèn kowé iku Pétrus, lan ing ndhuwur watu karang iki Aku bakal mbangun pasamuwan-Ku; lan gapuraning neraka ora bakal bisa ngasoraké iku. Lan Aku bakal maringi kowé kunci-kunci Kratoning Swarga; lan apa waé sing kokiket ana ing bumi bakal kaiket ana ing swarga; lan apa waé sing koklucuti ana ing bumi bakal kalucutaké ana ing swarga.” Matius 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.

Liwat Pétrus, Roh Suci ngaturaké kayektèn kang pokok supaya satus patang puluh papat èwu wong iku mangertèni. Panjenengané nindakaké iku ing Panium, yaiku Kaisaréa Filipi. Panium iku papan padaleman kang paling suci ing pangibadah marang naga, awit Grika nggambaraké jagad, lan jagad ing jaman wekasan iku PBB, kang dadi wakil kadonyanipun naga. “Gapura naraka” iku sawijining jeneng tumrap padaleman Pan, déwa wedhus saka Grika. Padaleman iku dibangun ana ing ngarepé guwa kang ngemot Sumbering Panium. Sumbering Panium iku mili menyang Kali Yarden, kang dadi pralambang Kristus.

The name “Jordan” means “descender,” and it begins its course in the mountainous region of northern Israel, drawing its main source from the springs of Mount Hermon, the highest peak in the Hermon Range, where the spring called the “gates of hell” is located. Hermon means “sacred” and “Jordon” means “to descend.” The Jordan River flows from the highlands of Mount Hermon and descends through the Jordan Rift Valley, eventually reaching the Dead Sea, which is the lowest point on Earth’s surface.

Jeneng “Jordan” tegesé “sing mudhun,” lan kali iku miwiti iliné ana ing dhaérah pagunungan ing sisih lor Israèl, kanthi njupuk sumber utamané saka sumber-sumber banyu ing Gunung Hermon, pucuk sing paling dhuwur ing Pagunungan Hermon, ing papan dunungé sumber sing diarani “gapura neraka.” Hermon tegesé “suci” lan “Jordan” tegesé “mudhun.” Kali Yordan mili saka dataran dhuwur Gunung Hermon lan mudhun ngliwati Lembah Rift Yordan, lan pungkasane tekan Segara Mati, yaiku titik sing paling asor ing lumahing bumi.

The waters that feed the Jordan River, that originate in the temple of Pan, and that ultimately arrive at the lowest point on earth represent the descent the Son of God made when He left the highest sacred mountain to descend to the lowest “dead sea” of this world. Christ’s descent from heaven to the death of the cross also represents that He took upon Himself the flesh of fallen man, for his journey from heaven to the cross was fed by the waters that originated in the “gates of hell.”

Banyu-banyu sing nyukupi Kali Yordan, sing asalé saka padaleman Pan, lan sing pungkasane tekan ing titik paling asor ing bumi, nglambangaké panurunan kang ditindakaké déning Putraning Allah nalika Panjenengané nilar gunung suci kang paling inggil kanggo tumedhak menyang “segara pati” kang paling asor ing jagad iki. Panurunané Kristus saka swarga tekan pati ing salib uga nglambangaké yèn Panjenengané ngasta dhateng sarirané piyambak daginging manungsa kang wus tiba, awit lumampahé saka swarga tekan salib iku diparingi pasokan déning banyu-banyu sing asalé saka “gapuraning naraka.”

The Dead Sea is not only the lowest place on earth, but it is the saltiest waters on earth, nine times saltier than the ocean. Christ’s death on the cross as typified by the Dead Sea is where He confirmed His covenant with many.

Segara Mati dudu mung papan sing paling asor ing bumi, nanging uga banyu sing paling asin ing bumi, sangang kaping luwih asin tinimbang samodra. Pati Sang Kristus ing kayu salib, kaya dilambangaké déning Segara Mati, yaiku ing papan Panjenengané netepaké prajanjiané karo wong akèh.

> 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.

> Lan saben pisungsung saosanmu kudu kokbumboni uyah; lan aja nganti uyahing prajanjianing Allahmu kakurangan saka pisungsung saosanmu; bebarengan karo sakehing pisungsungmu, sira kudu nyaosaké uyah. 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.

Ing dalan mili saka sumber-sumber ing Gunung Hermon, Kali Yarden lumebu liwat Segara Galiléa, kang uga kawentar minangka Tlaga Tiberias lan Tlaga Kinneret. Galiléa tegesé sawijining “engsel” utawa “titik pambalikan.” Tiberias iku asmane panguwasa Romawi sing ngetutaké Augustus Caesar, lan amarga wanguné tlaga iku, diarani Kinneret, kang tegesé “kacapi” utawa “lira.” Titik pambalikan tumrap manungsa dumadi nalika Tiberius Caesar jumeneng nguwasani lan Gusti Yesus kasalib, lan saben kacapi ing swarga meneng kabèh. Paseksèn géografis saka Kali Yarden gegayutan karo “gapuraning neraka,” yaiku padalemané déwa Yunani Pan, ngandharaké babagan paseksèn sing dipratélakaké déning Petrus lumantar ilhaming Roh Suci.

The incarnation of Christ was the combination of divinity and humanity that occurred when the divine Son of God took upon Himself human flesh, thus combining divinity with humanity, as represented by the waters from the spring of Pan feeding the Jordan River. What fed the spring of Pan was the dew, rain and snow that fell upon the mountains of Hermon, Hermon representing the “sacred” mountain, which is Jerusalem above.

Inkarnasi Kristus iku minangka panyawijine kaallahan lan kamanungsan kang kadadosan nalika Putraning Allah kang ilahi ngagem daging manungsa marang sarirané piyambak, mula nyawijèkaké kaallahan karo kamanungsan, kaya dene kaanggambarake déning banyu-banyu saka sumbering Pan kang mili nyukupi Kali Yordan. Sing nyukupi sumbering Pan iku embun, udan, lan salju kang tumiba ing gunung-gunung Hermon, dene Hermon makili gunung “suci”, yaiku Yerusalem kang ana ing dhuwur.

> 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.

> Kidung Undhakan kagunganipun Dawud. Lah, saèstu saé lan endah sanget, manawi para sadulur padha manggen bebarengan wonten ing kasawijèn! Punika kados minyak jebad ingkang aji wonten ing sirah, ingkang mili tumurun ing jenggot, inggih jenggotipun Harun, sarta tumurun dumugi ing pinggiring agemanipun; Kados ebun Hermon, lan kados ebun ingkang tumurun dhateng pagunungan Sion: awit wonten ing ngriku Sang Yehuwah ndhawuhaken berkah, inggih punika kauripan ingkang langgeng. Jabur 133:1–3.

The “precious ointment” that ran down Aaron’s beard was the oil that was used when he and his sons were anointed as God’s priests.

“lenga jebad kang aji” sing mili mudhun ing jenggoté Harun iku yaiku lenga kang dipigunakaké nalika dhèwèké lan para putrané kasucèkaké lumantar pengurapan dadi imam-imamé Allah.

> And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons’ garments with him. Exodus 29:21.

> Lan kowé kudu njupuk saka getih kang ana ing misbyah, lan saka lenga jebad, banjur nyiramaké iku marang Harun, lan marang sandhangané, lan marang para putrané, lan marang sandhangan para putrané bebarengan karo dhèwèké; temahan dhèwèké bakal kasucèkaké, lan sandhangané, lan para putrané, lan sandhangan para putrané bebarengan karo dhèwèké. Pangentasan 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.

Pétrus nglairaké pangakené sakabèhé para murid, lan kanthi mengkono dhèwèké nglairaké uga pangakené wong sèwu patang atus patang puluh papat èwu, kang bakal dipulasara minangka imamat manunggal sing diangkat dadi panji. “Lenga” kang njebadi Harun uga kaya ebun ing Gunung Hermon lan uga ebun ing pagunungan Zion. “Lenga” lan “ebun” iku yaiku pawarta kang makili jebadaning Roh Suci.

> Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. Deuteronomy 32:1–3.

> Padha rungokna, hé para langit, lan aku bakal ngandika; lan rungokna, hé bumi, pangandikaning cangkemku. Piulangku bakal tumetes kaya udan, pangandikanku bakal nyawiji kaya embun, kaya gerimis ing suket enom, lan kaya udan deres ing suket: awit aku bakal ngumandhangaké asmane Sang Yehuwah; mulyakna kaluhuran marang Allah kita. 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.

“Ebun” iku “piwulang” kang tumiba ing gunung-gunung Sion, lan iku “lenga” jebadan kang nyawijèkaké wong satus patang puluh papat èwu, yaiku para imamé Allah ing dina-dina wekasan. Piwulang iku mudhun kaya udan, lan netes kaya ebun, awit iku “dipakabaraké”. Iku dipakabaraké amarga langit lan bumi kudu masang kuping lan ngrungokaké pangandikaning cangkemé Panjenengané, lumantar sawijining kaimaman kang manunggal, kang dadi panji kanggo martakaké pawarta-pawarta saka Panguwuh Wengi Tengah lan Panguwuh Banter.

> 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.

> Endahing temenan ing sacedhaking gunung-gunung iku sikilé wong kang nggawa kabar kabungahan, kang ngumumaké katentreman; kang nggawa kabar kabungahan bab kabecikan, kang martakaké kaslametan; kang ngandika marang Sion: Allahmu jumeneng Raja! Para panjagamu bakal ngangkat swara; bebarengan padha surak-surak: amarga padha bakal weruh adu rai, nalika Pangéran mbalèkaké Sion. Padha njeblugna kabungahan, padha nembang bebarengan, hé reruntuhaning Yérusalèm: amarga Pangéran wus nglipur umaté, Panjenengané wus nebus Yérusalèm. Pangéran wus mbabar astanipun kang suci ana ing ngarepé sakehing bangsa; lan sakèhé pucaking bumi bakal weruh kaslametané Allah kita. Yesaya 52:7–10.

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

Para juru-jaga ing dina-dina wekasan, kang kaambarake déning Pétrus, martakaké kaslametan lan katentreman, lan wong-wong mau bakal dadi siji, amarga bakal padha sesawangan. Iki kelakon nalika “Pangéran mbalèkaké Sion.” Tembung Ibrani kang dipertalèkaké dadi “mbalèkaké” ateges “mbalèkaké kahanan sing kosok balèn.” Nalika Pangéran mbalèkaké Sion, tegesé Sion wis naté ana ing panangkaran, kaya kang kaambarake déning panyebaran, lan kahanan iku dibalèkaké nalika panangkaran mau rampung.

> 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.

> Awit mangkéné pangandikané Pangéran: Sawisé pitung puluh taun kasampurnakaké ana ing Babil, Ingsun bakal ngrawuhi kowé, lan nindakaké pangandika-Ku kang becik tumrap kowé, yaiku kanthi mbalèkaké kowé menyang panggonan iki. Sabab Ingsun pirsa rancangan kang Ingsun rancangkaké tumrap kowé, mangkono pangandikané Pangéran, rancangan katentreman lan dudu piala, supaya maringi marang kowé wekasan kang kinarep-arep. Ing wektu iku kowé bakal sesambat marang Ingsun, lan kowé bakal padha lunga lan ndedonga marang Ingsun, sarta Ingsun bakal miyarsakaké kowé. Lan kowé bakal ngupaya Ingsun, lan bakal kapanggihaké déning Ingsun, manawa kowé nggolèki Ingsun kalawan sajroning atimu kabèh. Lan Ingsun bakal kapanggihaké déning kowé, mangkono pangandikané Pangéran; lan Ingsun bakal mbalèkaké kaanan tawananmu, sarta nglumpukaké kowé saka sakehing bangsa lan saka sakehing panggonan sing Ingsun wus nyebaraké kowé menyang kana, mangkono pangandikané Pangéran; lan Ingsun bakal nggawa kowé bali menyang panggonan saka ngendi Ingsun njalari kowé kaboyong dadi tawanan. Yeremia 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.

Kabeh para nabi lagi ngrembag bab dina-dina wekasan, lan ing dina-dina wekasan umaté Panjenengané ana ing sawijining panangkaran kang bakal dibalèkaké, supaya kasampurnakaké paseksiing ramalan.

> The word that came to Jeremiah from the Lord, saying, Thus speaketh the Lord God of Israel, saying, Write thee all the words that I have spoken unto thee in a book. For, lo, the days come, saith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord: and I will cause them to return to the land that I gave to their fathers, and they shall possess it. Jeremiah 30:1–3.

> Pangandika kang tumurun marang Yérémia saka Pangeran Yehuwah, mangkéné: Mangkéné pangandikané Pangeran Yehuwah, Allahé Israèl: Tulisen kanggo awakmu kabèh tembung sing wis Dakucapaké marang kowé ana ing sajroning sawijining kitab. Awit, lah, bakal tumeka dina-dina iku, pangandikané Pangeran Yehuwah, manawa Aku bakal mbalèkaké para tawanan umat-Ku Israèl lan Yehuda, mangkono pangandikané Pangeran Yehuwah; lan Aku bakal ndadèkaké wong-wong mau bali menyang tanah sing Dakparingaké marang para leluhuré, lan wong-wong mau bakal nduwèni tanah iku. Yérémia 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.

Sasampunipun turu telung setengah dinten, kados dene Lazarus turu patang dinten, lan Daniel ngladosi susah salami selikur dinten, Mikhael nangèkaké malih kalih seksi punika, inggih punika umatipun ing dinten-dinten pungkasan, lan ndadosaken manunggal, saha ugi njebadi piyambakipun lumantar satunggaling pesen ingkang dipunwedharaken ing salumahing jagad. Pesen punika inggih punika “ebun” saking Gunung Hermon (gunung suci), ingkang maringi panguripan dhateng sumbering Pan, ingkang salajengipun maringi panguripan dhateng Kali Yordan. Jebad ingkang kalampahan lumantar pesen punika nggambaraken jebadipun Gusti Yesus, ingkang nandhani wekdal nalika Panjenenganipun dados Sang Kristus, ingkang dipunmangertosi déning Pétrus.

When Peter identified Christ as the Son of God, he represented Christ as both the Son of God and the Son of man, as represented by the waters of the “gates of hell” feeding the Jordan River. The confession of Peter was produced by the inspiration of the Holy Spirit, and it was that truth, that Jesus was the Christ, the Anointed One, and that He was both God and man which was identified by Jesus as the truth which would be the focus of the battle against God’s last-day people, who Christ promised would be victorious, for the “gates of hell,” will not prevail against this truth.

Nalika Pétrus netepaké Sang Kristus minangka Putraning Allah, panjenengané makili Sang Kristus minangka Putraning Allah lan uga Putraning manungsa, kaya dene dipralambangaké déning banyu saka “gerbanging naraka” sing mili nyawisi Kali Yordan. Pangakoné Pétrus iku kalairaké déning ilhamé Roh Suci, lan kayektèn iku, yaiku yèn Yésus iku Sang Kristus, Sang Kang Jinebadi, lan yèn Panjenengané iku bebarengan Allah lan manungsa, kang déning Yésus dipratélakaké minangka kayektèn sing bakal dadi titik pusering peperangan nglawan umat Allah ing dina-dina wekasan, kang déning Sang Kristus wis diprasetyakaké bakal menang, amarga “gerbanging naraka” ora bakal ngalahaké kayektèn iki.

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 that 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.

Kasunyatané yaiku menawa ing tanggal 11 September 2001, kaya dene Gusti Yésus kasucèkaké lumantar baptisané, panyegelan marang satus patang puluh papat ewu wiwit kalakon, lan manawa ing sajarah iku bakal ana sawijining kuciwa kang bakal matèni umaté ing dina-dina pungkasan, nganti Panjenengané nguripaké manèh wong-wong mau lan mbalèkaké panawané. Proses kawungokaké manèh iku nyakup nyawijèkaké umaté dadi sawijining wadya bala kang gagah prakosa, kang diangkat minangka panji. Pakaryan nguripaké manèh, nyucekaké, nyawijèkaké, lan ngangkat, sawisé pati ing lurung-lurung, kagambaraké ing ayat sepuluh nganti limalas saka Daniel pasal sewelas, uga ing pethikan-pethikan Kitab Suci liyané. Nanging ing ayat telulas nganti limalas Kristus sepisan manèh wus nuntun para sakabaté menyang Kaisaréa Filipi, menyang Panium, lan ana ing kono segelé Gusti Allah dipaterèkaké kanggo selawas-lawasé.

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”.

Mung nalika kita mangertosi jeroning lan jembare kasunyatan-kasunyatan punika, kita saged ngakeni pamedharing bebener ingkang kapanggih wonten ing paseksèn Caesarea Philippi. Ing ayat wolulas saking pasal nembelas Injil Matius, nama Simon Barjonah dipun-gantos dados Pétrus, ingkang nglambangaken satus patang puluh sekawan ewu, kados ingkang sampun kacathet sadèrèngipun wonten ing sawijining artikel enggal. Pamedharing matematis ingkang dipun-tetepaken wonten ing ayat punika ngagungaken Gusti Yésus minangka Sang Wonderful Numberer, awit boten namung Pétrus saged dipunmangertosi minangka pralambang satus patang puluh sekawan ewu, nanging Matius 16:18 ugi minangka pralambang matematis saking “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.”

Sadurungé kita ngrembug matématika sing ana gandhèngané karo “phi,” perlu dicathet yèn “phi” iku kalebu pérangan saka tembung “Philippi,” yaiku jeneng kapindho saka loro jeneng kutha Panium. Ayat wolulas nerangaké yèn Gusti Yésus ngandika marang Pétrus nganggo basa Ibrani, kang banjur kacathet ing basa Yunani, lan ing wektu sabanjuré diterjemahaké menyang basa Inggris. Telung langkah iku nuduhaké pangwasané Kristus tumrap Sabdané. Nalika tembung iku ditimbang nganggo sistem matématika ngalikaké posisi-posisi angka, kabukten yèn jeneng Pétrus padha karo satus patang puluh papat èwu, saéngga nekanaké Yésus minangka Sang Juru-Itung Ajaib. Ing ayat sing padha iku uga, nalika Gusti Yésus mratélakaké yèn Panjenengané bakal mbangun pasamuwané, Sang Juru-Itung Ajaib nguwasani proses terjemahan supaya kayektèn sing kaawaké ana ing ayat wolulas bab nembelas iku nggambaraké pralambang matématika “phi.”

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

> Lan Aku uga ngandika marang kowé, yèn kowé iku Pétrus, lan ing ndhuwur watu karang iki Aku bakal ngedegaké pasamuwanku; lan gapura-gapura neraka ora bakal bisa ngalahaké iku. Matius 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.

Pasamuwané Panjenengané ora mung kaadegaké ing dhoktrin yèn Gusti Yésus iku Sang Kristus, lan yèn Panjenengané iku Putraning Allah, nanging uga ing kasunyatan yèn Panjenengané iku Sang Sabda, lan Sang Sabda nitahaké sarta nguwasani samubarang kabèh, kalebu matématika, tata basa, lan pakaryaning manungsa.

> 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.

> Ing Panjenengané iku kita uga wus kaparingan warisan, awit kita wus katetepaké sadurungé manut karsané Panjenengané kang nindakaké samubarang miturut rancangan saka karsané piyambak. Epesus 1:11.

Phi, often represented by the Greek letter φ (phi), is a mathematical constant approximately equal to 1.618033988749895. This number is known as the golden ratio or the divine proportion. It is an “irrational number”, meaning it cannot be expressed as a simple fraction, and its decimal representation goes on infinitely without repeating.

Phi, ingkang asring dipunlambangaken kanthi aksara Yunani φ (phi), punika satunggaling teteg matematika ingkang kirang langkung sami kaliyan 1.618033988749895. Angka punika kawastanan rasio emas utawi proporsi ilahi. Punika kalebet “angka irasional”, tegesipun boten saged dipunandharaken minangka pecahan prasaja, lan perwakilan desimalipun neras tanpa wates tanpa ulangan.

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.

Rasio emas nduwèni akèh sipat kang nggumunaké lan katon ing manéka warna konteks sajroning matématika, seni, arsitèktur, alam, lan bidhang-bidhang liyané. Rasio iki asring katemu ing wangun-wangun géometris, kayata persegi dawa, segilima, lan dodekahedron, ing ngendi perbandhingan antarané sisi sing luwih dawa lan sisi sing luwih cendhak padha karo 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.

Ing seni lan arsitektur, rasio emas diyakini ngasilaké proporsi sing endah lan nyenengaké paningal. Rasio iki wis dienggo déning para seniman lan arsitek sajroning sajarah, wiwit saka peradaban kuna nganti jaman Renaissance lan salajengipun, kanggo ngrancang komposisi, bangunan, lan karya seni. Ing matématika, rasio emas katon ana ing manéka warna persamaan lan runtutan matématika, kalebu runtutan Fibonacci, ing ngendi saben suku minangka jumlah saka loro suku sadurungé. Nalika suku-suku ing runtutan Fibonacci saya mundhak, rasio antarane suku-suku sing jejeg saya nyedhaki 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.

Ing ayat 16:18, kita manggihaken phi matematis (1.618…). Gusti Yesus, Allah “ingkang nindakaken samukawis manut pepakening karsa-Nipun piyambak,” netepaken nglajengaken tandha asma-Nipun minangka Palmoni, Sang Apik Sanget, utawi Sang Panyacahing Rahasia, ing geografi kenabian ingkang nandhani paprangan pasamuwan-Nipun nglawan gapuraning neraka ing jaman wekasan. Ing paprangan kenabian punika, lumantar pangwaos-Nipun dhateng angka-angka, Panjenenganipun nggambaraken satus patang puluh sekawan ewu punika kanthi “Pétrus”, ingkang asmanipun dipun-gantos saking “Simon” ingkang midhangetaken pawartosipun manuk dara dados “Pétrus”, mila nandhani satus patang puluh sekawan ewu punika minangka umat prasetyanipun ing dinten-dinten pungkasan.

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.

“Watu karang” sing Panjenengané pilih kanggo mbangun pasamuwan-Nya, iku watu karang dhasar, yaiku pondhasi lan watu pojok utama saka “pitung mangsa” ing Imamat rong puluh nem, amarga ora ana pondhasi sejati kajaba Kristus. Wiwit baptisané Kristus, nalika Simon “krungu” pawarta saka manuk dara nganti tekan salib ing Segara Mati, sajroning sèwu rong atus suwidak dina, kaping pindho saben dina, ana kurban ésuk lan sonten, kajaba ing dina pungkasan saka sèwu rong atus suwidak dina iku, amarga ing dina iku, kurban sonten uwal saka imam, lan ing salib Kristus séda minangka pisungsung kaping rong èwu limang atus rong puluh.

> “All is terror and confusion. The priest is about to slay the victim; but the knife drops from his nerveless hand, and the lamb escapes. Type has met antitype in the death of God’s Son. The great sacrifice has been made. The way into the holiest is laid open. A new and living way is prepared for all. No longer need sinful, sorrowing humanity await the coming of the high priest.” The Desire of Ages, 757.

> “Kabeh iku nggegirisi lan kebak bingung. Imam lagi arep nyembeleh kurbané; nanging pisauné tiba saka tangané sing ora ana dayané, lan cempéné bisa oncat. Lambang wis ketemu karo kasunyatané ana ing séda Putraning Allah. Kurban agung wis kasembelih. Dalan mlebu menyang papan kang Mahasuci wis kabukak. Dalan anyar lan urip wis disadiyakaké kanggo kabèh wong. Manungsa kang dosa lan kebak susah ora prelu manèh ngentèni tekane Imam Agung.” The Desire of Ages, 757.

The “rock” He would build His church upon is the foundation stone that the builders rejected, its number is “twenty-five hundred and twenty.” In one short verse Christ presents Himself as the Master of all things, and when He does so He is standing and speaking in verses thirteen through fifteen of Daniel chapter eleven.

“watu karang” sing bakal dadi dhasar pambangunan pasamuwan-Né iku yaiku watu pondhasi sing ditampik déning para tukang bangunan, cacahé yaiku “rong èwu limang atus rong puluh.” Ing siji ayat sing cekak, Kristus nampilaké Sarirané minangka Gusti kang nguwasani samubarang kabèh, lan nalika Panjenengané nindakaké mangkono Panjenengané lagi jumeneng lan ngandika ing ayat telulas nganti limalas saka Daniel pasal sewelas.

> 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.

> Lan Aku uga ngandika marang kowé, yèn kowé iku Pétrus, lan ing watu karang iki Aku bakal yasa pasamuwan-Ku; lan gapura-gapura neraka ora bakal bisa ngalahaké iku. Matius 16:18.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

> “‘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.

> “‘Bab-bab kang sinepen iku kagungane Pangeran Yehuwah, Allah kita; nanging perkara-perkara kang kaparingake pamedharinge iku kagungane kita lan anak-putu kita ing selawas-lawase.’ Deuteronomy 29:29. Piyambakipun Gusti Allah nindakaken pakaryan penciptaan punika kanthi cara kados pundi, Panjenengane boten nate nyatakaken dhateng manungsa; kawruh manungsa boten saged nglacak rahasia-rahasia Sang Mahaluhur. Panguwaosipun kang nitahake punika boten saged dipunmangertosi kados dene kawontenane Panjenengane piyambak.”

> “God has permitted a flood of light to be poured upon the world in both science and art; but when professedly scientific men treat upon these subjects from a merely human point of view, they will assuredly come to wrong conclusions. It may be innocent to speculate beyond what God’s word has revealed, if our theories do not contradict facts found in the Scriptures; but those who leave the word of God, and seek to account for His created works upon scientific principles, are drifting without chart or compass upon an unknown ocean. The greatest minds, if not guided by the word of God in their research, become bewildered in their attempts to trace the relations of science and revelation. Because the Creator and His works are so far beyond their comprehension that they are unable to explain them by natural laws, they regard Bible history as unreliable. Those who doubt the reliability of the records of the Old and New Testaments, will be led to go a step further, and doubt the existence of God; and then, having lost their anchor, they are left to beat about upon the rocks of infidelity.

> “Allah wus ngidini supaya banjir pepadhang katumpah marang jagad iki, sajroning ngèlmu lan uga seni; nanging manawa wong-wong sing ngakoni dhiriné ilmiah mbabar bab prakara-prakara iki mung saka sudut pandhang manungsa waé, mesthi bakal tumeka ing dudutan kang kliru. Bisa uga ora salah yen wong ngira-ngira ngluwihi apa kang wis kababar ana ing pangandikané Allah, saupama téyori-téyori kita ora nalisir karo kasunyatan-kasunyatan kang kapanggih ana ing Kitab Suci; nanging wong-wong kang ninggal pangandikané Allah, lan ngupaya nerangaké pakaryan-pakaryan titahane manut asas-asas ilmiah, lagi keblasuk nglanglang ing segara kang ora kawruhan tanpa peta lan tanpa kompas. Pikiran-pikiran kang paling agung sekalipun, manawa ora dituntun déning pangandikané Allah sajroning panelitèné, bakal dadi bingung ing upayané nelusuri sesambungan antarané ngèlmu lan wahyu. Awit Sang Pencipta lan pakaryan-pakaryané adoh banget ngluwihi pangertèné, nganti padha ora bisa nerangaké kanthi angger-angger alam, mula sajarah Kitab Suci dianggep ora bisa dipercaya. Wong-wong kang mangu-mangu marang kapitadosan cathetan-cathetan Prajanjian Lawas lan Prajanjian Anyar, bakal katuntun lumaku selangkah manèh, yaiku mangu-mangu anané Allah; lan banjur, sawisé kelangan jangkaré, padha kaénggal-énggal kabanting ing watu-watu karanging kafiran.

> “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.

> “Wong-wong iki wis kelangan kesederhanaaning iman. Kudu ana pracaya kang mantep marang wewenang ilahi saka Sabda Suci Allah. Kitab Suci ora kena diuji miturut gagasan-gagasan manungsa bab ilmu pengetahuan. Kawruh manungsa iku tuntunan kang ora bisa dipracaya. Wong-wong skeptis kang maca Kitab Suci mung kanggo mbantah, bisa uga, amerga pangerten kang ora sampurna bab ilmu pengetahuan utawa bab wahyu, ngaku nemokake pasulayan ing antarané loro iku; nanging manawa dipahami kanthi bener, loro-loroné ana ing karukunan kang sampurna. Musa nulis ana ing sangisoré tuntunan Rohé Allah, lan téyori géologi kang bener ora bakal tau ngaku nemokake apa waé kang ora bisa disarujukaké karo katrangan-katrangané. Kabèh kayektèn, becik ing alam utawa ing wahyu, salaras karo awaké dhéwé ana ing sakehing pepyakané.”

> “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.

> “Ing sabdaning Allah kathah pitakenan ingkang dipunajengaken, ingkang para sarjana ingkang paling jero kawruhipun boten badhé saged mangsuli. Kawigatosan dipunarahaken dhateng prakawis-prakawis punika supados nedahaken dhateng kita sepinten kathahing prakawis, malah ing antawisipun prekawis-prekawis umum ing gesang padintenan, ingkang manah ingkang winates, kanthi sakathahing kawicaksanan ingkang dipungunggung-gunggungaken, boten badhé naté saged ngraosaken kanthi jangkep.”

> “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!

> “Nanging para ilmuwan nganggep yèn padha bisa mangertèni kawicaksananing Allah, yaiku apa kang wus Panjenengané tindakake utawa kang bisa Panjenengané tindakake. Pamikiran kang umum banget nguwasani yèn Panjenengané katemtokaké déning angger-anggeré dhewe. Manungsa salah siji padha nyélaki utawa nglirwakaké ananing Panjenengané, utawa padha ngira bisa nerangaké samubarang kabèh, malah kalebu pakaryaning Rohé ana ing sajroning ati manungsa; lan padha ora ngurmati manèh asmané lan ora wedi marang kakuwatané. Padha ora pracaya marang prakara adikodrati, awit ora mangertèni angger-anggering Allah utawa kakuwatané kang tanpa wates kanggo nindakaké karsané lumantar angger-angger mau. Miturut panganggoné kang lumrah, istilah ‘angger-angger alam’ nyakup apa waé kang wis bisa ditemokaké déning manungsa bab angger-angger kang ngreksa lumakuné jagad jasmani; nanging sepira winatesé kawruh padha, lan sepira jembaring wewengkon kang ana kanggo Sang Pencipta makarya selaras karo angger-anggeré piyambak, nanging ing wektu kang padha sakabehé ngluwihi pamahamé para titah kang winates!”

> “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.

> “Akeh wong mulang manawa materi nduwèni daya urip—manawa sipat-sipat tartamtu diwènèhaké marang materi, lan sawisé kuwi banjur ditinggal tumindak lumantar energi alamiahé dhéwé; lan manawa panggawéné alam katindakake sajroning kaselarasan karo angger-angger kang tetep, kang malah Gusti Allah piyambak ora bisa melu campur tangan. Iki iku èlmu kang palsu, lan ora didhukung déning pangandikané Allah. Alam iku abdining Kang Nitahaké. Gusti Allah ora mbatalaké angger-anggeré utawa makarya nalisir marang iku, nanging Panjenengané saya-terusan migunakaké iku minangka piranti-pirantiné. Alam marakaké paseksi bab anané kapinteran, anané rawuh, lan energi kang tumindak, kang makarya ana ing sajroning lan lumantar angger-anggeré. Ana ing alam pakaryan kang tanpa pedhot saka Sang Rama lan Sang Putra. Kristus ngandika, ‘Rama-Ku tumindak nganti saiki, lan Aku iya tumindak.’ Yokanan 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.

> “Para wong Lewi, ing kidungé sing kacathet déning Nehemia, ngidung, ‘Paduka, namung Paduka piyambak, punika Pangéran; Paduka ingkang nitahaké langit, langité para langit, sarengan karo sakehé wadya-wadyané, bumi lan samukawis ingkang wonten ing njeronipun, … lan Paduka ngreksa kabeh iku.’ Nehemia 9:6. Manawi dipun tingali gegayutan kaliyan jagad punika, pakaryan nitahaké Gusti Allah sampun rampung. Awit ‘pakaryan-pakaryan punika sampun kasampurnakaké wiwit dhasaring jagad.’ Ibrani 4:3. Nanging kakiyatanipun taksih nindakaké pakaryan ngreksa samukawis titahipun. Dene dhetak nadi lan ambegan ingkang silih gantos punika boten awit saka mekanisme ingkang sampun nate dipun wiwiti lajeng lumampah déning tenaga kanggé dhirinipun piyambak; nanging saben ambegan, saben dhetaking manah, punika bukti saking pangreksanipun Panjenenganipun ingkang nyarubi ing sadaya papan, Panjenenganipun ing salebeting Panjenenganipun ‘kita gesang, obah, lan dumadi.’ Lelakone Para Rasul 17:28. Uga boten awit saka daya kang lumrah wonten ing dhirinipun piyambak menawa saben taun bumi ngasilaké kaberkahanipun lan tetep lumampah ngubengi srengéngé. Astanipun Gusti Allah nuntun para planit lan njagi supaya tetep wonten ing papanipun sajroning lampahipun ingkang tertib ngliwati langit. Panjenenganipun ‘ngirid metu wadya mau miturut cacahe: Panjenenganipun nyebut kabeh mau kanthi asmané, marga saka agenging kakiyatanipun, awit Panjenenganipun kuwasa ing pangwasa; ora ana siji waé kang ora ana.’ Yesaya 40:26. Marga saka pangwasanipun tetuwuhan sami subur, godhong medal, lan kembang mekar. Panjenenganipun ‘nuwuhaké suket ing gunung-gunung’ (Jabur 147:8), lan déning Panjenenganipun lebak-lebak dados subur. ‘Kabèh kewan ing alas … nyuwun pangané marang Gusti Allah,’ lan saben titah gesang, wiwit saking gegremetan ingkang paling alit dumugi manungsa, saben dinten gumantung dhateng pangreksanipun ingkang ngarsakaké kanthi kawicaksanan ilahi. Kados tembung endah sang juru mazmur, ‘Kabèh iku padha ngentosi Paduka…. Menapa ingkang Paduka paringaké, punika padha dipun kumpulaké: Paduka ngladosi asta Paduka, padha kasembadan kanthi kabecikan.’ Jabur 104:20, 21, 27, 28. Pangandikanipun nguwasani unsur-unsur alam; Panjenenganipun nutupi langit kalawan méga lan nyawisaké udan tumrap bumi. ‘Panjenenganipun maringi salju kados wulu wedhus: embun ès dipun sebar kados awu.’ Jabur 147:16. ‘Nalika Panjenenganipun ngedalaké swantenipun, wonten kaèhaning toya ing langit, lan Panjenenganipun ndadosaké uwab munggah saking pucaking bumi; Panjenenganipun damel kilat kanthi udan, lan ngedalaké angin saking pasimpenanipun.’ Yeremia 10:13.”

> “God is the foundation of everything. All true science is in harmony with His works; all true education leads to obedience to His government. Science opens new wonders to our view; she soars high, and explores new depths; but she brings nothing from her research that conflicts with divine revelation. Ignorance may seek to support false views of God by appeals to science, but the book of nature and the written word shed light upon each other. We are thus led to adore the Creator and to have an intelligent trust in His word.” Patriarchs and Prophets, 113–115.

> “Allah iku dhasaring samubarang. Saben ngèlmu sejati selaras karo pakaryan-pakaryané; saben pendhidhikan sejati nuntun marang pambangun-turut marang pamaréntahané. Ngèlmu mbukak kaélokan-kaélokan anyar marang pandeleng kita; dhèwèké nglayang dhuwur, lan njajah jeroné kang anyar; nanging saka panalitèné iku dhèwèké ora nggawa apa-apa kang bertentangan karo wahyu ilahi. Kabodhoan bisa uga ngupaya nyengkuyung panemu-panemu palsu bab Allah kanthi nyandhak marang ngèlmu, nanging kitab alam lan Sabda kang katulis padha madhangi siji lan sijiné. Mangka kita katuntun kanggo nyembah marang Sang Panyipta lan nduwèni kapitayan kang wicaksana marang Sabdané.” Patriarchs and Prophets, 113–115.

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