Article

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

Buku Daniel - Nombor Seratus Lapan Puluh Lima

Divinity Embodied: The Profound Confession of Peter and Its Implications

Ketuhanan yang Menjelma: Pengakuan Petrus yang Mendalam dan Implikasinya

Author

Jeff Pippenger

Published

April 15, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

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.

A mong Pita kaan ko ka insungbat su Christus sa sambag no kumon iisip ka mga disipulo kon ay si Cristo, iminungnay niya nga si Jesus amo an pinahiran, an Cristo, an Mesias. Iya man sinabi nga Hiya amo an Anak ng Dios.

> 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.

> Yesus bong seikim Caesarea Philippi a·ba re·baeon, ua sninggipa sninggiparangna sing·aha, “Mandeni depanterang Angko, Mandeni Depanteko, sawa ine agana?” Uamang aganchakaha, “Mitamrang indine agana je Na·a Johan Baptis; mitamrang, Elias; aro gipinrang, Jeremias, ba katchinikgiparangoni saksa.” Ua uamangna aganaha, “Indiba na·simde Angko sawa ine agana?” Simon Peter aganchake aganaha, “Na·a Kristoni, tanggipa Isolni Depante.” Unon Yesus aganchake una aganaha, “Na·a pattianiko man·gipa ong·a, Simon Barjona; maina be·en aro an·ching iako na·na paraka·ja, indiba salgio donggipa Angni Pagipa parakaha. Aro Anga na·na indine agana, je na·a Peter ong·a, aro ia ro·ongni kosako Anga Angni mondoliko rikgen; aro norokni do·giparang uko chel·jawa. Aro Anga na·na salgini rajyani sa·sirangko on·gen; aro a·gilsako na·a maiko dokgen, uko salgio dokgimin ong·gen; aro a·gilsako na·a maiko gitalatgen, uko salgio gitalatgimin ong·gen.” Matthew 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.

Ka Peter, har ïa ka jingshisha kaba kongsan eh kaba ka Holy Spirit ka la pynpaw ba ka dei ban sngewthuh da ki shi spah sawphew saw hajar. Ïa kane u la leh ha Panium, kata ka Caesarea Philippi. Ka Panium ka long ka jaka-temple kaba kyntang tam ha ka jingmane ïa u dragon, namar ka Greece ka mihpli ïa ka pyrthei, bad ka pyrthei ha ki sngi kiba khatduh ka long ka United Nations, kaba dei ka nongmihkhmat jong u dragon ha ka pyrthei. Ki “gates of hell” ki dei ka kyrteng jong ka temple u Pan, u blei-blang jong ki Greek. Ïa kata ka temple la tei ha khmat ka krem kaba don ka Spring of Panium. Ka Spring of Panium ka ai um ïa ka Jordan River, kaba long ka dak jong U Khrist.

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.

名 “Jordan” ၏ အဓိပ္ပာယ်မှာ “ဆင်းသက်သူ” ဟူ၍ ဖြစ်ပြီး၊ ၎င်းသည် အစ္စရေးမြောက်ပိုင်းရှိ တောင်တန်းဒေသတွင် စတင်စီးဆင်းကာ၊ Hermon တောင်တန်းအစုအဝေးအတွင်း အမြင့်ဆုံးတောင်ထိပ်ဖြစ်သော Mount Hermon ၏ စမ်းရေများမှ အဓိကရေမြစ်ကို ရယူသည်။ ထိုနေရာ၌ “ငရဲတံခါးများ” ဟု ခေါ်သော စမ်းရေတစ်ခုလည်း တည်ရှိသည်။ Hermon ၏ အဓိပ္ပာယ်မှာ “သန့်ရှင်းမြင့်မြတ်သော” ဖြစ်ပြီး၊ “Jordon” ၏ အဓိပ္ပာယ်မှာ “ဆင်းသက်ရန်” ဖြစ်သည်။ Jordan မြစ်သည် Mount Hermon ၏ မြင့်မားသော တောင်ကုန်းဒေသမှ စီးဆင်းလာကာ Jordan Rift Valley တစ်လျှောက် ဆင်းသက်သွားပြီး၊ နောက်ဆုံးတွင် ကမ္ဘာမြေမျက်နှာပြင်ပေါ်ရှိ အနိမ့်ဆုံးနေရာဖြစ်သော Dead Sea သို့ ရောက်ရှိသည်။

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.”

Metsi a fepang Nōka ea Jordane, a simolohang tempeleng ea Pani, ’me qetellong a fihla sebakeng se tlaase ka ho fetisisa lefatšeng, a emela ho theoha hoo Mora oa Molimo a ileng a ho etsa ha A tloha thabeng e halalelang e phahameng ka ho fetisisa ho theohela “leoatleng le shoeleng” le tlaase ka ho fetisisa la lefatše lena. Ho theoha ha Kreste ho tloha leholimong ho ea lefung la sefapano ho boetse ho emela hore O ile a inkela nama ea motho ea oeleng holim’a Hae, hobane leeto la Hae ho tloha leholimong ho ea sefapanong le ne le feptjoa ke metsi a neng a simolohile “menyako ea lihele.”

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

Laut Mati bukan sahaja tempat yang paling rendah di bumi, tetapi juga perairan yang paling masin di bumi, sembilan kali ganda lebih masin daripada lautan. Kematian Kristus di atas salib, sebagaimana dilambangkan oleh Laut Mati, ialah tempat Dia meneguhkan perjanjian-Nya dengan ramai orang.

> 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.

> Seyeng persembahan sajianmu hendaklah engkau membubuhinya dengan garam; janganlah engkau membiarkan garam perjanjian Allahmu kurang daripada persembahan sajianmu; pada segala persembahanmu hendaklah engkau mempersembahkan garam. Imamat 2:3.

On the way from the springs of Mount Hermon, the Jordan River passes through the sea of Galilee, which is also known as Lake Tiberius and Lake Kinneret. Galilee means a “hinge” or a “turning point.” Tiberius is the name of the Roman ruler who followed Augustus Caesar, and due to the shape of the lake, it is called Kinneret, which means “a harp” or “a lyre.” The turning point for mankind was when Tiberius Caesar ruled and Jesus was crucified, and every harp in heaven was silenced. The geographical testimony of the Jordan River in connection with the “gates of hell,” which is the temple of the Greek god Pan, speaks to the testimony which Peter proclaimed through the inspiration of the Holy Spirit.

Tseleng ho tloha mehloling ea Thaba ea Hermone, Noka ea Jordane e feta Leoatleng la Galilea, leo hape le tsejoang e le Letša la Tiberiase le Letša la Kinnerete. Galilea e bolela “sehoko” kapa “ntlha ea phetoho.” Tiberiase ke lebitso la ’musi oa Roma ea ileng a latela Augustuse Kesare, ’me ka lebaka la sebopeho sa letša leo, le bitsoa Kinnerete, e bolelang “harepa” kapa “laira.” Ntlha ea phetoho bakeng sa moloko oa batho e bile nakong eo Tiberiase Kesare a neng a busa le Jesu a thakhisoa sefapanong, ’me harepa e ’ngoe le e ’ngoe leholimong ea khutsa. Bopaki ba jeokrafi ba Noka ea Jordane bo amanang le “liheke tsa lihele,” e leng tempele ea molimo oa Bagerike Pan, bo bua ka bopaki boo Petrose a ileng a bo phatlalatsa ka tšusumetso ea Moea o Halalelang.

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.

ꞌKristo a siangpumkhatna chu Pathian nihna leh mihring nihna inzawmna a ni a, chu chu Pathian Fapa chuan amah leh amah ah mihring taksa a la chhuak a, chutiang chuan Pathian nihna leh mihring nihna a zawm ta a ni; hei hi Pan tuihna ata tui lo chhuak, Jordan lui chu a hrilhfiah angin a entîr a ni. Pan tuihna chu engin nge a tihchak? Hermon tlangte chunga tlâk chhuak khawdew, ruahsur leh vûr chu a ni a; Hermon chuan “thianghlim” tlang a entîr a, chu chu chunglam Jerusalem a ni.

> 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.

> Nyimbo ya Kukhwera ya Davide. Taonani, ndi zabwino ndi zokondweretsa chotani nanga kuti abale akhale pamodzi mu umodzi! Zili ngati mafuta amtengo wapatali pa mutu, amene anatsikira pa ndevu, inde pa ndevu za Aroni; amene anatsikira mpaka m’mphepete mwa zovala zake; ngati mame a Herimoni, ndi ngati mame amene anatsikira pa mapiri a Ziyoni: pakuti kumeneko Yehova analamula dalitso, ndilo moyo kosatha. Masalimo 133:1–3.

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

“Minyak urapan yang berharga” yang mengalir turun ke janggut Harun ialah minyak yang digunakan ketika dia dan anak-anak lelakinya diurapi sebagai imam-imam Allah.

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

> သင်သည် ယဇ်ပလ္လင်ပေါ်၌ရှိသော သွေးမှလည်းကောင်း၊ သန့်ရှင်းဆီမှလည်းကောင်း ယူ၍ အာရုန်ပေါ်၌လည်းကောင်း၊ သူ၏ အဝတ်တန်ဆာများပေါ်၌လည်းကောင်း၊ သူ၏ သားများပေါ်၌လည်းကောင်း၊ သူနှင့်အတူ သူ၏ သားတို့၏ အဝတ်တန်ဆာများပေါ်၌လည်းကောင်း ပက်ဖျန်းရမည်။ ထိုသို့ဖြင့် သူလည်းကောင်း၊ သူ၏ အဝတ်တန်ဆာများလည်းကောင်း၊ သူ၏ သားများလည်းကောင်း၊ သူနှင့်အတူ သူ၏ သားတို့၏ အဝတ်တန်ဆာများလည်းကောင်း သန့်ရှင်းစေခြင်းကို ခံရလိမ့်မည်။ ထွက်မြောက်ရာကျမ်း 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.

Peter menzë ni dina bagahi ari sude angka sisean, jala marhite i ibana pe menzë ni pangakuan ni saratus opat pulu opat ribu i, na laho diurapi songon hamalimon sada parjolo na dipahehe songon panji. “Minyak” na mangurapi Harun i, dohot pe songon embun ni Dolok Hermon jala pe embun ni angka dolok Sion. “Minyak” dohot “embun” i ma barita na manggombarhon urapan ni Tondi Parbadia.

> 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.

> Dengarlah, hai langit, dan aku akan berfirman; dan biarlah bumi mendengar perkataan mulutku. Ajaranku akan turun seperti hujan, ucapanku akan menitis seperti embun, seperti hujan renyai atas tumbuhan yang lembut, dan seperti hujan lebat atas rumput; kerana aku akan memaklumkan nama Tuhan: berilah kebesaran kepada Allah kita. Ulangan 32:1–3.

The “dew” is the “doctrine” that falls on the mountains of Zion, and it is the “oil” of anointing that unifies the one hundred and forty-four thousand, who are God’s priests in the last days. The doctrine drops as rain, and distills as dew because it is “published”. It is published because heaven and earth are to give ear and hear the words of His mouth, through a unified priesthood that is the ensign who proclaim the messages of the Midnight Cry and Loud Cry.

“Yàah” yá “doctrine” yá shilembè pa mikùnà yà Sion, ne yô yá “oil” yà kuputadiwà mafuta yìdì yìsangisha lukàmà ne makùmi ànaayi ne binunu bìnaayi ne makùmi ànaayi, bàdì bapristo bàà Nzambì mu matùkù à ndekeelu. Doctrine yìtuuluka bu mvula, ne yìtòòka bu yàah bwalu yô yìdi “published”. Yìdi published bwalu dyulu ne buloba bìdi ne cyà kutèèleja ne kuumvwa mêyì à mukana Mwèndè, ku nzila wa bupristo bumwè bwà bukolè, bùdì ensign udi umanyisha miyale yà Midnight Cry ne Loud Cry.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Isaiah 52:7–10.

> Bulag, ngan makaayo ha kabukiran, an mga tiil niya nga nagdadara hin maupay nga sumat, nga nagpapahayag hin kamurayawan; nga nagdadara hin maupay nga sumat han kaopayan, nga nagpapahayag hin kaluwasan; nga nasiring ngadto ha Sion, An imo Dios naghahadi! An imo mga magbalantay mag-aalsa han tingog; magkakanta hira nga magkatarampo pinaagi han usa nga tingog: kay makikita nira hin magkasinabot, kon ibalik na han Ginoo an Sion. Magburuto kamo ha kalipay, magkanta kamo nga magkatarampo, kamo nga mga guba nga dapit han Jerusalem: kay ginliaw han Ginoo an iya katawohan, iya gintubos an Jerusalem. Iginhubo han Ginoo an iya baraan nga bukton ha atubangan han mga mata han ngatanan nga mga nasod; ngan an ngatanan nga mga kataposan han tuna makakakita han kaluwasan han aton Dios. Isaias 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 penjaga pada hari-hari terakhir, yang dilambangkan oleh Petrus, memberitakan keselamatan dan damai sejahtera, dan mereka akan dipersatukan, karena mereka akan melihat seia sekata. Hal ini terjadi ketika “Tuhan memulihkan kembali Sion.” Kata Ibrani yang diterjemahkan sebagai “memulihkan kembali” berarti “membalikkan.” Ketika Tuhan membalikkan Sion, itu berarti bahwa Sion telah berada dalam pembuangan, sebagaimana dilambangkan oleh penyerakan, dan hal itu dibalikkan ketika pembuangan itu berakhir.

> 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.

> “Ka ntlha yalo Morena o bua jaana, A re: Morago ga dingwaga di le masome a supa di weditswe kwa Babelona, ke tlaa lo etela, mme ke diragatse lefoko la me le le molemo mo go lona, ka go dira gore lo boele mo lefelong leno. Gonne ke itse megopolo e ke e akanyang ka ga lona, go bua Morena, megopolo ya kagiso, e seng ya bosula, go lo naya bokhutlo jo lo bo solofetseng. Foo lo tlaa mpitsa, mme lo tlaa ya lwa rapela mo go nna, mme ke tlaa lo reetsa. Mme lo tlaa mpatla, lo bo lo mphitlhele, fa lo mpatla ka pelo tsotlhe ya lona. Mme ke tlaa bonwa ke lona, go bua Morena; mme ke tlaa busetsa batshwarwa ba lona, mme ke tlaa lo phutha go tswa mo ditšhabeng tsotlhe, le mo mafelong otlhe a ke lo leleketseng kwa go one, go bua Morena; mme ke tlaa lo busetsa gape mo lefelong le ke lo ntshitseng mo go lone lo isitswe botshwarwa.” Jeremia 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.

Bariami ge haringharing pilakechirang re∙baenga, aro uamangni bon∙chotgipa salrangon Uni manderang nokkol ong∙gipa obostao dongenga, aro katchikani sakkiko chu∙sokatna gita ua nokkol ong∙gipa obostako piltaianiko man∙na nanggen.

> 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.

> Perkataan yang datang kepada Yeremia daripada Tuhan, demikian: Beginilah firman Tuhan, Allah Israel: Tuliskanlah bagimu segala perkataan yang telah Kufirmankan kepadamu dalam sebuah kitab. Kerana sesungguhnya, hari-hari akan datang, firman Tuhan, bahawa Aku akan memulihkan tawanan umat-Ku Israel dan Yehuda, firman Tuhan; dan Aku akan membuat mereka kembali ke negeri yang telah Kuberikan kepada nenek moyang mereka, dan mereka akan memilikinya. Yeremia 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.

Selepas tiga setengah hari tidur, sebagaimana Lazarus tidur selama empat hari, dan Daniel berkabung selama dua puluh satu hari, Mikhael membangkitkan kedua saksi itu, yang merupakan umat-Nya pada akhir zaman, lalu membawa mereka ke dalam kesatuan dan juga mengurapi mereka melalui suatu pekabaran yang diterbitkan ke seluruh dunia. Pekabaran itu ialah “embun” Gunung Hermon (gunung yang kudus), yang memberi makan mata air Pan, yang kemudian mengaliri Sungai Yordan. Pengurapan yang digenapi oleh pekabaran itu melambangkan pengurapan Yesus, yang menandai saat Ia menjadi Kristus, sebagaimana dikenali oleh Petrus.

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

ꞌमम पीतरले ख्रिस्टलाई ईश्वरनि पुत्र मबोरि चिह्नाइदोंमोनब्ला, बिथाङा ख्रिस्टआव ईश्वरनि पुत्र आरो मानसिनि पुत्र, मोनसेफोरखौ नोंथां खालामदोंमोन, जेरै “नरकनि दुवारफोर”नि दां फिसाया जर्दन गैजानाव सोलायो। पीतरनि जथायखानायखौ पवित्र आत्मानि प्रेरणारजों उपजायनाय जादोंमोन, आरो बे सत्यखौ, जेरै यीसु ख्रिस्ट, अभिषिक्तजों, आरो बिथाङा ईश्वर आरो मानसि गोबांनाय मबोरि दं, बेखौ यीसुआ बे सत्य मबोरि चिह्नायनाय खालामदोंमोन जायखौ ईश्वरनि जोबथा-सान्द्रि होरफोरनि बिरुदाव जुझारनायनि केन्द्र जाबाय, जायफोरखौ ख्रिस्टआ प्रतिज्ञा खालामदोंमोन जे बिथाङफोरा जयी जाबाय, मानो “नरकनि दुवारफोर” बे सत्यनि बिरुदाव जेतगोनो दाब्लायनो हायोना।

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.

真相คือว่า ในวันที่ 11 กันยายน ค.ศ. 2001 เช่นเดียวกับที่พระเยซูทรงได้รับการเจิมเมื่อครั้งบัพติศมาของพระองค์ การประทับตราของคนหนึ่งแสนสี่หมื่นสี่พันได้เริ่มต้นขึ้น และในประวัติศาสตร์นั้นจะมีความผิดหวังประการหนึ่งซึ่งจะสังหารประชากรของพระองค์ในวาระสุดท้าย จนกว่าพระองค์จะทรงให้พวกเขาคืนชีพและทรงพลิกกลับการเป็นเชลยของพวกเขา กระบวนการแห่งการคืนชีพนั้นรวมถึงการทรงรวบรวมประชากรของพระองค์ให้เป็นกองทัพอันทรงอานุภาพ ซึ่งถูกชูขึ้นเป็นธงสัญญาณ งานแห่งการให้คืนชีพ การชำระให้บริสุทธิ์ การทำให้เป็นหนึ่งเดียว และการชูขึ้น ภายหลังความตายในท้องถนนนั้น ได้รับการพรรณนาไว้ในข้อสิบถึงข้อสิบห้าของดาเนียลบทที่สิบเอ็ด ตลอดจนในพระคัมภีร์ตอนอื่น ๆ ด้วย แต่ในข้อสิบสามถึงข้อสิบห้า พระคริสต์ได้ทรงนำเหล่าสาวกของพระองค์กลับมายังเมืองซีซารียา ฟีลิปปี ณ ปาเนียม อีกครั้ง และที่นั่นเองที่ตราประทับของพระเจ้าถูกประทับไว้ชั่วนิรันดร์

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”.

Hanya apabila kita memahami kedalaman fakta-fakta ini, barulah kita dapat mengenali penyataan-penyataan kebenaran yang terdapat dalam kesaksian Kaisarea Filipi. Dalam ayat lapan belas fasal enam belas Injil Matius, nama Simon Bar-Yonah diubah menjadi Petrus, yang melambangkan seratus empat puluh empat ribu sebagaimana telah dinyatakan sebelum ini dalam suatu rencana yang baru-baru ini diterbitkan. Penyataan matematik yang ditegakkan dalam ayat itu mengagungkan Yesus sebagai Penghitung yang Ajaib, kerana bukan sahaja Petrus dapat difahami sebagai mewakili seratus empat puluh empat ribu, bahkan Matius 16:18 juga merupakan lambang matematik bagi “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.”

Nhân khi chúng ta đề cập đến toán học liên hệ với “phi,” cần lưu ý rằng “phi” là một phần của từ “Philippi,” tên thứ hai trong hai tên của thành Panium. Câu mười tám xác định rằng Chúa Jêsus đã phán với Phi-e-rơ bằng tiếng Hê-bơ-rơ, lời ấy được chép lại bằng tiếng Hy Lạp, rồi về sau được dịch sang tiếng Anh. Ba bước ấy đề cập đến sự kiểm soát của Đấng Christ đối với Lời Ngài. Khi từ ấy được xem xét theo hệ thống toán học của việc nhân các vị trí được đánh số, điều đó cho thấy rằng tên Phi-e-rơ tương đương một trăm bốn mươi bốn nghìn, qua đó nhấn mạnh Chúa Jêsus là Đấng Đánh Số Kỳ Diệu. Ngay trong chính câu ấy, nơi Chúa Jêsus công bố rằng Ngài sẽ xây dựng Hội Thánh của Ngài, Đấng Đánh Số Kỳ Diệu đã kiểm soát tiến trình dịch thuật để bảo đảm rằng lẽ thật được trình bày trong câu mười tám của chương mười sáu sẽ đại diện cho biểu tượng toán học “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.

> Mme ke go re go wena le wena, O Petoro, mme mo lefikeng leno ke tla aga kereke ya me; mme dikgoro tsahele di ka se e fenye. Mathaio 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.

Kilesia Yake halijajengwa tu juu ya fundisho kwamba Yesu ndiye Kristo, na kwamba Yeye ni Mwana wa Mungu, bali pia juu ya ukweli kwamba Yeye ndiye Neno, na Neno liliumba na hutawala vitu vyote, yakiwemo hisabati, sarufi, na kazi za wanadamu.

> 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.

> Ди гуйна кашо шна мижева, шна анутедав по пурба вави, вун со керел сака соске пал о советисаримо ласке саме воля. Ефесяне 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 ដែលជាញឹកញាប់ត្រូវបានតំណាងដោយអក្សរក្រិក φ (phi) គឺជាថេរគណិតវិទ្យាមួយ ដែលមានតម្លៃប្រហាក់ប្រហែលនឹង 1.618033988749895។ ចំនួននេះត្រូវបានស្គាល់ថាជា អនុបាតមាស ឬ សមាមាត្រដ៏ទេវភាព។ វាជា «ចំនួនអសមាមាត្រ» មានន័យថា មិនអាចបង្ហាញជាប្រភាគសាមញ្ញបានឡើយ ហើយការបង្ហាញជាទសភាគរបស់វាបន្តទៅដោយអនន្ត ដោយគ្មានការកើតឡើងស្ទួនឡើយ។

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.

Nisbah emas mempunyai banyak sifat yang luar biasa dan muncul dalam pelbagai konteks dalam matematik, seni, seni bina, alam semula jadi, dan bidang-bidang lain. Nisbah ini sering ditemukan dalam bentuk-bentuk geometri, seperti segi empat tepat, pentagon, dan dodekahedron, yang nisbah sisi yang lebih panjang kepada sisi yang lebih pendek adalah sama dengan 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.

Dalam seni dan seni bina, nisbah emas dipercayai menghasilkan perkadaran yang menyenangkan dari segi estetika. Nisbah ini telah digunakan oleh para seniman dan arkitek sepanjang sejarah, dari tamadun purba hingga zaman Renaissance dan seterusnya, untuk mereka bentuk komposisi, bangunan, dan karya seni. Dalam matematik, nisbah emas muncul dalam pelbagai persamaan dan jujukan matematik, termasuk jujukan Fibonacci, yang setiap sebutannya merupakan hasil tambah dua sebutan sebelumnya. Apabila sebutan dalam jujukan Fibonacci semakin meningkat, nisbah antara sebutan yang berturutan menghampiri 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.

Dalam ayat 16:18, kita menemukan phi matematis (1.618...). Yesus, Allah “yang mengerjakan segala sesuatu menurut keputusan kehendak-Nya sendiri,” telah menetapkan untuk menaruh tanda tangan-Nya sebagai Palmoni, Bilangan yang Ajaib, atau Penghitung Rahasia-rahasia, dalam geografi nubuat yang mengidentifikasi medan pertempuran gereja-Nya melawan pintu-pintu gerbang neraka pada akhir zaman. Di medan pertempuran nubuat itu, melalui kendali-Nya atas bilangan-bilangan, Ia melambangkan seratus empat puluh empat ribu itu dengan “Petrus”, yang namanya diubah dari “Simon”, dia yang mendengar pekabaran burung merpati, menjadi “Petrus”, dengan demikian menandai seratus empat puluh empat ribu itu sebagai umat perjanjian-Nya pada akhir zaman.

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.

“ថ្មដា” ដែល​ទ្រង់​បាន​ជ្រើស​រើស​សម្រាប់​សង់​ព្រះវិហារ​របស់​ទ្រង់ គឺ​ជា​ថ្ម​គ្រឹះ គឺ​ជា​គ្រឹះ និង​ជា​ជ្រុងថ្ម​មេ​នៃ “ប្រាំពីរ​ដង” ក្នុង​លេវីវិន័យ ជំពូក ២៦ ព្រោះ​គ្មាន​គ្រឹះ​ពិត​ណា​មួយ​ដែល​មិន​មែន​ជា​ព្រះគ្រីស្ទ​ឡើយ។ ចាប់​ពី​ពិធី​បុណ្យជ្រមុជ​ទឹក​របស់​ព្រះគ្រីស្ទ នៅ​ពេល​ស៊ីម៉ូន “បាន​ឮ” សារ​នៃ​សត្វ​ព្រាប រហូត​ដល់​ឈើឆ្កាង​នៃ​សមុទ្រ​ស្លាប់ អស់​រយៈពេល​មួយ​ពាន់​ពីរ​រយ​ហុកសិប​ថ្ងៃ ក្នុង​មួយ​ថ្ងៃ​ពីរ​ដង តែង​មាន​តង្វាយ​ពេល​ព្រឹក និង​ពេល​ល្ងាច លើកលែង​តែ​នៅ​ថ្ងៃ​ចុង​ក្រោយ​នៃ​មួយ​ពាន់​ពីរ​រយ​ហុកសិប​ថ្ងៃ​នោះ ព្រោះ​នៅ​ថ្ងៃ​នោះ តង្វាយ​ពេល​ល្ងាច​បាន​រួចផុត​ពី​ដៃ​សង្ឃ ហើយ​នៅ​លើ​ឈើឆ្កាង ព្រះគ្រីស្ទ​បាន​សោយទិវង្គត​ជា​តង្វាយ​ទី​ពីរ​ពាន់​ប្រាំ​រយ​ម្ភៃ។

> “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.

> “Semua adalah kegentaran dan kekacauan. Imam itu hendak menyembelih korban; tetapi pisau itu terlepas dari tangannya yang tak bertenaga, dan anak domba itu pun luput. Lambang telah bertemu dengan antitipe dalam kematian Anak Allah. Korban yang agung itu telah dipersembahkan. Jalan masuk ke tempat yang mahakudus telah dibukakan. Suatu jalan yang baru dan hidup telah disediakan bagi semua orang. Tidak lagi umat manusia yang berdosa dan berdukacita perlu menantikan kedatangan imam besar.” The Desire of Ages, 757.

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

“batu” yang di atasnya Dia akan mendirikan gereja-Nya ialah batu penjuru yang telah ditolak oleh tukang-tukang bangunan; bilangannya ialah “dua ribu lima ratus dua puluh”. Dalam satu ayat yang singkat, Kristus menampilkan diri-Nya sebagai Tuan atas segala sesuatu, dan ketika Dia berbuat demikian, Dia sedang berdiri dan berbicara dalam ayat tiga belas hingga lima belas dari Daniel pasal sebelas.

> 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.

> “Одоо чамд бас хэлэхэд, чи бол Петр, энэ хад чулуун дээр Би Өөрийн чуулганыг байгуулна; тамын хаалга түүнийг дийлэхгүй.” Матай 16:18.

We will continue this study in the next article.

Kita akan melanjutkan kajian ini dalam artikel berikutnya.

> “‘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.

> “‘Tugu ahin dia ni Jahowa Andriamanitsika; fa ny zavatra voambara kosa dia antsika sy ny zanatsika mandrakizay.’ Deoteronomia 29:29. Ny fomba indrindra nanatanterahan’Andriamanitra ny asan’ny famoronana dia tsy mbola nambarany tamin’ny olona velively; ny siansan’olombelona tsy mahatsikaritra ny zava-miafin’ny Avo Indrindra. Ny heriny mpamorona dia tsy takatry ny saina tahaka ny maha-izy Azy.”

> “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.

> “Tinganwi a maungwi a sesedi ku shelelelwa mo lefatsheng mo go tsa saense le tsa botaki; mme fa banna ba ba ipitsang ba le ba saense ba bua ka dithuto tseno go tswa fela mo ponong ya botho, ruri ba tla fitlha mo diphethong tse di phoso. Go ka nna ga se molato go akanya go feta se Lefoko la Modimo le se senotseng, fa dikakanyo tsa rona di sa ganetsane le dintlha tse di fitlhelwang mo Dikwalong; mme ba ba tlogelang Lefoko la Modimo, ba bo ba batla go tlhalosa ditiro tsa Gagwe tsa tlholego ka melaometheo ya saense, ba kgarakgatshega ba se na mmapa le khampase mo lewatleng le le sa itsiweng. Megopolo e megolo thata, fa e sa kaelwe ke Lefoko la Modimo mo dipatlisisong tsa yone, e a tlhakana mo maitekong a yone a go latela dikamano tsotlhe tsa saense le tshenolo. Ka gonne Mmopi le ditiro tsa Gagwe di feta thata tlhaloganyo ya bone, mo ba palelwang ke go di tlhalosa ka melao ya tlholego, ba tsaya hisitori ya Baebele e sa ikanyesege. Ba ba belaelang boikanyego jwa direkoto tsa Testamente e Kgologolo le ya Testamente e Ntšha, ba tla gogelwa go ya kgato e nngwe gape, ba bo ba belaela boteng jwa Modimo; mme foo, e re ka ba latlhegetswe ke seankora sa bone, ba tlogelwa ba kgarakgatshega mo mafikeng a botlhokatumelo.”

> “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.

> “ဘုရားသခင်အား ယုံကြည်ခြင်း၏ ရိုးရှင်းသန့်စင်မှုကို ဤသူတို့သည် ဆုံးရှုံးသွားကြပြီ။ ဘုရားသခင်၏ သန့်ရှင်းသော နှုတ်ကပတ်တော်၏ ဘုရားသခင်ဆိုင်ရာ အာဏာတော်အပေါ် တည်ကြည်ခိုင်မာသော ယုံကြည်ချက်ရှိရမည်။ သမ္မာကျမ်းစာကို လူတို့၏ သိပ္ပံဆိုင်ရာ အယူအဆများဖြင့် စစ်ဆေးစမ်းသပ်ရမည်မဟုတ်။ လူ့အသိပညာသည် ယုံကြည်အားထားရန် မသင့်သော လမ်းညွှန်တစ်ရပ်ဖြစ်သည်။ အပြစ်ရှာဖို့သာ ရည်ရွယ်၍ သမ္မာကျမ်းစာကို ဖတ်ရှုသော သံသယဝင်သူတို့သည် သိပ္ပံပညာဘက်၌ဖြစ်စေ၊ ဗျာဒိတ်တော်ဘက်၌ဖြစ်စေ မပြည့်စုံသော နားလည်မှုကြောင့် ၎င်းတို့အကြား ဆန့်ကျင်မှုများကို တွေ့ရှိရသည်ဟု ဆိုနိုင်ကြသော်လည်း၊ မှန်ကန်စွာ နားလည်သောအခါ ၎င်းတို့သည် အပြည့်အဝ ညီညွတ်ကိုက်ညီလျက်ရှိကြသည်။ မောရှေသည် ဘုရားသခင်၏ ဝိညာဉ်တော်၏ လမ်းညွှန်မှုအောက်တွင် ရေးသားခဲ့ပြီး၊ မှန်ကန်သော ဘူမိဗေဒသီအိုရီတစ်ရပ်သည် သူ၏ ဖော်ပြချက်များနှင့် ညှိနှိုင်း၍ မရနိုင်သော ရှာဖွေတွေ့ရှိချက်များကို မည်သည့်အခါမျှ တင်ပြမည်မဟုတ်။ သဘာဝ၌ဖြစ်စေ၊ ဗျာဒိတ်တော်၌ဖြစ်စေ၊ အမှန်တရားဟူသမျှသည် ၎င်း၏ ထင်ရှားပေါ်လွင်မှု အားလုံးတွင် မိမိနှင့်မိမိ ညီညွတ်ကိုက်ညီလျက်ရှိသည်။”

> “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.

> “Dalam firman Tuhan banyak persoalan dikemukakan yang tidak akan pernah dapat dijawab oleh para sarjana yang paling mendalam sekalipun. Perhatian diarahkan kepada hal-hal ini untuk menunjukkan kepada kita betapa banyaknya, bahkan di antara perkara-perkara biasa dalam kehidupan sehari-hari, yang tidak akan pernah dapat dipahami sepenuhnya oleh pikiran yang terbatas, dengan segala hikmat yang dibanggakannya.

> “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!

> “Namun orang-orang sains menyangka bahwa mereka dapat memahami hikmat Allah, yakni apa yang telah dilakukan-Nya atau yang dapat dilakukan-Nya. Gagasan bahwa Ia dibatasi oleh hukum-hukum-Nya sendiri sangat luas tersebar. Manusia entah menyangkal atau mengabaikan keberadaan-Nya, atau berusaha menjelaskan segala sesuatu, bahkan pekerjaan Roh-Nya atas hati manusia; dan mereka tidak lagi menghormati nama-Nya atau takut akan kuasa-Nya. Mereka tidak percaya kepada yang adikodrati, karena tidak memahami hukum-hukum Allah ataupun kuasa-Nya yang tak terhingga untuk melaksanakan kehendak-Nya melalui hukum-hukum itu. Sebagaimana lazim dipakai, istilah ‘hukum-hukum alam’ mencakup apa yang telah dapat ditemukan manusia berkenaan dengan hukum-hukum yang mengatur dunia fisik; tetapi betapa terbatasnya pengetahuan mereka, dan betapa luasnya bidang di mana Sang Pencipta dapat bekerja selaras dengan hukum-hukum-Nya sendiri namun tetap sama sekali melampaui pemahaman makhluk yang fana!”

> “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.

> “Ba bangata ba ruta gore selo se se bonalang se na le maatla a botshelo—gore dinonofo dingwe di newa selo se, mme morago ga moo se tlogelwe go dira ka maatla a sone a tlhago; le gore ditiro tsa tlholego di tsamaisiwa ka kutlwano le melao e e tlhomameng, e Modimo ka Sebele a sa kgoneng go tsena mo go yone. Se ke saense ya maaka, mme ga se tshegediwe ke Lefoko la Modimo. Tlholego ke motlhanka wa Mmopi wa yone. Modimo ga a phimole melao ya Gagwe kgotsa go dira kgatlhanong le yone, mme o e dirisa ka metlha tsotlhe e le didirisiwa tsa Gagwe. Tlholego e supa botlhale, go nna teng, le maatla a a dirang, a a dirang mo teng ga melao ya yone le ka yone. Mo tlholegong go na le tiro e e sa khutleng ya Rara le Morwa. Keresete a re, ‘Rre o ntse a dira go fitlha jaanong, le nna ke a dira.’ Johane 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.

> “Orang Lewi, dalam nyanyian pujian mereka yang tercatat oleh Nehemia, menyanyikan, ‘Engkaulah, ya, Engkaulah saja TUHAN; Engkau telah menjadikan langit, langit segala langit, beserta segala tentaranya, bumi, dan segala yang ada di dalamnya, … dan Engkau memelihara semuanya itu.’ Nehemia 9:6. Mengenai dunia ini, pekerjaan penciptaan Allah telah selesai. Sebab ‘segala pekerjaan itu telah selesai sejak dunia dijadikan.’ Ibrani 4:3. Tetapi kuasa-Nya tetap bekerja untuk menopang segala sesuatu yang diciptakan-Nya. Bukan karena mekanisme yang sekali telah digerakkan itu terus bekerja oleh tenaga bawaannya sendiri sehingga denyut nadi berdenyut dan napas menyusul napas; melainkan setiap napas, setiap denyut jantung, adalah bukti pemeliharaan-Nya yang meliputi segala sesuatu, yaitu Dia yang di dalam-Nya ‘kita hidup, kita bergerak, kita ada.’ Kisah Para Rasul 17:28. Bukan pula karena kuasa yang melekat pada dirinya sendiri sehingga dari tahun ke tahun bumi menghasilkan kelimpahannya dan terus bergerak mengelilingi matahari. Tangan Allah menuntun planet-planet dan menempatkan mereka pada posisinya dalam peredarannya yang teratur melintasi langit. Ia ‘menerbitkan tentara mereka satu demi satu, dan memanggil mereka semuanya dengan nama; oleh kebesaran kuasa-Nya dan karena Ia kuat dalam kekuasaan, tidak satu pun yang absen.’ Yesaya 40:26. Oleh kuasa-Nya tumbuh-tumbuhan bertumbuh subur, daun-daun bermunculan, dan bunga-bunga mekar. Ia ‘menumbuhkan rumput di atas gunung-gunung’ (Mazmur 147:8), dan oleh Dia lembah-lembah dibuat subur. ‘Segala binatang hutan … mencari makanannya kepada Allah,’ dan setiap makhluk hidup, dari serangga yang paling kecil sampai manusia, setiap hari bergantung pada pemeliharaan penyelenggaraan-Nya. Dengan kata-kata indah pemazmur, ‘Semuanya menantikan Engkau…. Apa yang Kauberikan kepada mereka, mereka kumpulkan; Engkau membuka tangan-Mu, mereka dikenyangkan dengan kebaikan.’ Mazmur 104:20, 21, 27, 28. Firman-Nya mengendalikan unsur-unsur alam; Ia menyelimuti langit dengan awan dan menyediakan hujan bagi bumi. ‘Ia menurunkan salju seperti bulu domba; Ia menghamburkan embun beku seperti abu.’ Mazmur 147:16. ‘Apabila Ia memperdengarkan suara-Nya, maka gemuruh air terdengar di langit, dan Ia menaikkan uap dari ujung bumi; Ia membuat kilat-kilat bersama hujan, dan mengeluarkan angin dari perbendaharaan-Nya.’ 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.

> “Ukulungunga nguMvelinqangi wato tonkhe tintfo. Lonkhe lwati lwesayensi loliciniso luyavumelana nemisebenti yaKhe; yonkhe imfundvo yeliciniso iholela ekulaleleni umbuso waKhe. Sayensi ivulela kubona kwetfu timangaliso letinsha; indiza iye etulu, iphenye nekujula lokusha; kodvwa ekuphenyeni kwayo ayileti lutfo lolungqubuzana nesambulo saNkulunkulu. Kungati kungafuna kusekela imibono yemanga ngaNkulunkulu ngekuncika esayensini, kodvwa incwadzi yemvelo nelivi lelibhaliwe kukhanyiselana. Ngaleyo ndlela siholwa kutsi simkhonte ngekumesaba uMdali futsi sibe nekutsemba lokuhlakaniphile elivini laKhe.” Patriarchs and Prophets, 113–115.

Back to Articles