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

Buugga Daanyeel - Boqol iyo Shan iyo Siddeetan

Divinity Embodied: The Profound Confession of Peter and Its Implications

Ilaahnimada oo Jidh ahaan Loo Muujiyey: Qirashadii Qotada Dheerayd ee Butros iyo Saameynteeda

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.

Markii Butros uu soo bandhigay jawaabtiisii su’aashii Masiixu weydiiyey ee ahayd qofka xertii ay ku sheegayaan in Masiixu yahay, wuxuu caddeeyey in Ciise yahay Kan subkan, Masiixa, Masiixa la sugayey. Wuxuu kaloo sheegay in uu yahay Wiilka Ilaah.

> 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.

> Goortii Ciise markuu yimid degaannada Kaysariya Filibbos, ayuu xertiisii weyddiiyey, isagoo leh, Dadku yay ku sheegaan inaan ahay aniga oo ah Wiilka Aadanaha? Waxayna yidhaahdeen, Qaar waxay ku yidhaahdaan Yooxanaa Baabtiisaha; qaarna Eliyaas; kuwa kalena Yeremyaah, ama mid nebiyadii ka mid ah. Wuxuu ku yidhi, Idinkuse yaad igu sheegtaan inaan ahay? Markaasaa Simoon Butros u jawaabay oo yidhi, Waxaad tahay Masiixa, Wiilka Ilaaha nool. Ciisena wuu u jawaabay oo ku yidhi, Waad barakaysan tahay, Simoon Bar-Yoonah; waayo, jidh iyo dhiig kuuma muujin tan, laakiin waxaa kuu muujiyey Aabbahayga jannada ku jira. Aniguna waxaan kaloo kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan ayaan kiniisaddayda ku dul dhisi doonaa; oo albaabbada jahannamaduna kama adkaan doonaan. Oo waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax kasta oo aad dhulka ku xidho waxay ku xidhnaan doonaan jannada; oo wax kasta oo aad dhulka ku furtona way ku furnaan doonaan jannada. Matayos 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.

Ruuxa Quduuska ah ayaa Butros ku soo bandhigay runta aasaasiga ah ee boqol iyo afartan iyo afarta kun ay tahay inay fahmaan. Wuxuu sidaas ku sameeyey Panium, taas oo ahayd Kaysariya Filibbos. Panium waa goobta macbudka ugu quduusan ee cibaadada masduulaagga, waayo Giriiggu wuxuu matalaa dunida, duniduna maalmaha ugu dambeeya waa Qaramada Midoobay, taas oo ah wakiilka dhulka ee masduulaagga. “Albaabbada jahannamada” waa magac loo yaqaan macbudka Pan, oo ah ilaaha orgiga ee Giriigga. Macbudka waxaa laga dhisay hortiisa god ay ku jirtay Isha Panium. Isha Panium waxay quudin jirtay Webiga Urdun, kaas oo ah astaan Masiixa.

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.

Magaca “Jordan” waxa uu ka dhigan yahay “soo degaha,” wuxuuna socodkiisa ka bilaabaa gobolka buuraha leh ee waqooyiga Israa’iil, isagoo ilihiisa ugu waaweyn ka soo qaata ilo-biyoodka Buurta Hermon, oo ah buurta ugu sarraysa safka buuraha Hermon, halkaas oo ay ku taallaan ilaha loo yaqaan “albaabbada jahannamada.” Hermon waxa uu ka dhigan yahay “quduus,” halka “Jordan” ay ka dhigan tahay “in la soo dego.” Webiga Jordan waxa uu ka soo qulqulaa dhulka sare ee Buurta Hermon, wuxuuna hoos ugu sii degaa dooxada dillaaca ee Jordan, ugu dambayntiina waxa uu gaadhaa Badda Dhimatay, taas oo ah meesha ugu hooseysa oogada dhulka.

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.”

Biyaha quudiya Webiga Urdun, ee ka soo bilaabma macbudka Pan, oo ugu dambayntii gaadha meesha ugu hoosaysa dhulka, waxay ka dhigan yihiin hoos-u-degidda Wiilka Ilaah sameeyey markii uu ka tegay buurta quduuska ah ee ugu sarraysa si uu ugu soo dego “badda dhimatay” ee ugu hoosaysa ee dunidan. Hoos-u-degidda Masiixa ee samada ilaa dhimashada iskutallaabta waxay sidoo kale ka dhigan tahay in uu isku qaatay jidhka ninka dhacay, waayo safarkiisii samada ilaa iskutallaabta waxa quudinayey biyihii ka soo unkamay “irridaha cadaabta.”

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.

Badda Dhimatay ma aha oo keliya meesha ugu hoosaysa dhulka, balse sidoo kale waa biyaha ugu cusbada badan dhulka, sagaal jeer ka cusbo badan badweynta. Dhimashadii Masiixa ee iskutallaabta dusheeda, sida ay Badda Dhimatay astaan uga tahay, waa meeshii uu axdigiisii kuwa badan ku adkeeyey.

> 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.

> Qurbaan kasta oo hadiyaddaada hadhuudhka ah waxaad ku dhadhansiin doontaa cusbo; oo weliba waa inaadan u oggolaan in cusbada axdiga Ilaahaaga ay ka maqnaato hadiyaddaada hadhuudhka ah; qurbaannadaada oo dhan waa inaad ku bixisaa cusbo. Laawiyiintii 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.

Intii uu ka soo socdo ilo-biyoodka Buur Hermoon, Webiga Urdun wuxuu dhex maraa Badda Galili, taas oo sidoo kale loo yaqaan Harada Tiberiyas iyo Harada Kinneret. Galili waxay ka dhigan tahay “birqool” ama “meel rogasho.” Tiberiyas waa magaca taliyihii Roomaanka ee ka dambeeyey Augustus Qaysar, waxaana qaabka harada darteed loogu yeedhaa Kinneret, taas oo macnaheedu yahay “kataarad” ama “lyre.” Meeshii rogashada u ahayd aadanaha waxay ahayd markii Tiberiyas Qaysar talinayey oo Ciise la qodbay, oo kataarad kasta oo jannada ku jirtayna ay aamustay. Markhaatifurka juqraafiyeed ee Webiga Urdun ee la xidhiidha “albaabbada jahannamada,” oo ah macbudka ilaaha Giriigga ee Pan, wuxuu ka hadlayaa markhaatifurka uu Butros ku dhawaaqay isagoo ku waxyooday Ruuxa Quduuska ah.

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.

Jir ahaan u imaatinka Masiixu wuxuu ahaa isu-geynta Ilaahnimada iyo dadnimada oo dhacday markii Wiilka Rabbaaniga ah ee Ilaah uu isku qaaday jidh bini’aadan, sidaasna Ilaahnimada ugu daray dadnimada, sida ay u metelayaan biyaha ka soo burqada ilaha Baan oo quudiya Webiga Urdun. Waxa quudi jiray ilaha Baanna waxay ahaayeen sayaxa, roobka, iyo barafka ku da’a buuraha Xermoon, Xermoonna wuxuu metelayaa buurta “quduuska ah,” taas oo ah Yeruusaalemta sare.

> 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.

> Gabaygii Kor u kaca ee Daa’uud. Bal eega, sida ay u wanaagsan tahay oo ay u farxad badan tahay in walaaluhu ay wadajir ugu wada degganaadaan midnimo! Waxay la mid tahay saliidda qaaliga ah ee madaxa lagu shubay, oo ku soo daadatay gadhka, xataa gadhkii Haaruun, oo ku soo degtay darafyada dharkiisa; sida sayaxa Xermoon, iyo sida sayaxa ku soo degay buuraha Siyoon; waayo, halkaas ayaa Rabbigu ku amray barakada, taas oo ah nolosha weligeedba. Sabuurradii 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.

“Cadarka qaaliga ah” ee ku soo daadatay garka Haaruun waxay ahayd saliidii la adeegsaday markii isaga iyo wiilashiisii loo subkay inay noqdaan wadaaddadii Ilaah.

> 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.

> Oo waxaad soo qaadi doontaa dhiigga saaran meesha allabariga iyo saliidda subkidda, oo waxaad ku rushayn doontaa Haaruun, iyo dharkiisa, iyo wiilashiisa, iyo dharka wiilashiisa oo isaga la jira; oo isagu quduus buu ahaan doonaa, iyo dharkiisuba, iyo wiilashiisuba, iyo dharka wiilashiisuba oo isaga la jira. Baxniintii 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.

Butros wuxuu muujiyey qirashadii xertii oo dhan, sidaas yeelayna wuxuu muujiyey qirashada boqol iyo afar iyo afartan kun, kuwaas oo loo subki doono wadaadnimo mideysan oo kor loo qaado sidii calan. “Saliiddii” Haaruun subagtay waxay kaloo ahayd sida sayaxa Buur Hermoon, iyo weliba sayaxa buuraha Siyoon. “Saliidda” iyo “sayaxu” waa farriinta ka dhigan subkidda Ruuxa Quduuska ah.

> 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.

> Dhegaysta, sammooyinkow, oo anna waan hadli doonaa; oo maqal, dhulkow, erayada afkayga. Cilmigaygu wuxuu u da’i doonaa sida roobka, hadalkayguna wuxuu u tifqi doonaa sida sayaxa, sida roob yar oo geedo curdan ah ku da’a, iyo sida mahiigaan cawska ku da’a; maxaa yeelay, magaca Rabbiga ayaan ku dhawaaqi doonaa; Ilaaheenna weynaantiisa ku ammaana. Sharciga Kunoqoshadiisa 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.

“Sayaxu” waa “caqiidada” ku soo degta buuraha Siyoon, waana “saliidda” subkidda ee mideysa boqol iyo afartan iyo afar kun, kuwaas oo ah wadaaddadii Ilaah maalmaha ugu dambeeya. Caqiidadaasi waxay u soo da’daa sida roobka, waxayna u tifqaysaa sida sayaxa, maxaa yeelay waa “la daabacay”. Waa la daabacay, sababtoo ah samada iyo dhulku waa inay dhegaystaan oo maqlaan erayada afkiisa, iyada oo loo marayo wadaadnimo midaysan oo ah calanka kuwa ku dhawaaqa farriimaha Qayladii Saqda-dhexe iyo Qayladii Weynayd.

> 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.

> Sidee u qurux badan yihiin buuraha dushooda cagaha kan keena war wanaagsan, kan ku dhawaaqa nabadda; kan keena war wanaagsan oo wanaag ah, kan ku dhawaaqa badbaadada; kan Siyoon ku yidhaahda, Ilaahaagu waa boqor! Waardiyayaashaadu codkooda way kor u qaadi doonaan; cod bay wadajir ugu gabyi doonaan, waayo, indho ilaa indho bay ku arki doonaan marka Rabbigu Siyoon soo celin doono. Farxad la dillaaca, wada heesa, idinkoo ah meelaha cidlada ah ee Yeruusaalem; waayo, Rabbigu dadkiisuu qalbi qaboojiyey, Yeruusaalemna wuu furtay. Rabbigu gacantiisa quduuska ah qaawan buu kaga dhigay indhaha quruumaha oo dhan; oo dunida darfaha oo dhammu waxay arki doonaan badbaadada Ilaaheenna. Ishacyaah 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.

Waardiyayaasha maalinta ugu dambaysa, oo uu Butros matalo, waxay naadiyaan badbaado iyo nabad, oo way midoobi doonaan, waayo waxay isku arki doonaan indho ka indho. Tani waxay dhacdaa marka “Rabbigu Siyoon soo celiyo.” Erayga Cibraaniga ah ee loo tarjumay “soo celiyo” wuxuu ka dhigan yahay “rogid” ama “dib-u-celin.” Marka Rabbigu Siyoon rogo, waxay ka dhigan tahay in Siyoon ay maxaabiis ku jirtay, sida ku kala firdhidda lagu matalay, waxaana taas la rogaa marka maxaabiisnimadu dhammaato.

> 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.

> Waayo, Rabbigu wuxuu leeyahay sidan: Markii toddobaatan sannadood ay Baabuloon u dhammaadaan ayaan idiin iman doonaa, oo aan idiin oofin doonaa eraygayga wanaagsan oo aan idinku soo celin doono meeshan. Waayo, Rabbigu wuxuu leeyahay, Anigu waan garanayaa fikirrada aan idiinka fikiro, waana fikirro nabadeed ee ma aha kuwo shar ah, inaan idiin siiyo dhammaad la rajaynayo. Markaas ayaad i baryi doontaan, oo waad tegi doontaan oo ii tukan doontaan, anna waan idin maqli doonaa. Oo waad i doondooni doontaan, oo waad i heli doontaan, markaad qalbigiinna oo dhan igu doondoonaysaan. Oo Rabbigu wuxuu leeyahay, Aniga waa laydin heli doonaa; oo maxaabiisnimadiinna waan idinka soo celin doonaa, oo quruumaha oo dhan iyo meelihii aan idinku kala eryay oo dhan ayaan idinka soo ururin doonaa, ayaa Rabbigu leeyahay; oo haddana waxaan idinku soo celin doonaa meeshii aan maxaabiis ahaan idiinka kaxaystay. Yeremyaah 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.

Nebi oo dhammu waxay ka hadlayaan maalmaha ugu dambeeya, oo maalmaha ugu dambeeya dadkiisu waxay ku jiraan maxaabiisnimo ay tahay in dib loo rogo, si loo oofiyo markhaatifurka wax sii sheegidda.

> 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.

> Kanu waa eraygii Yeremyaah xagga Rabbiga uga yimid, isagoo leh, Rabbiga ah Ilaaha reer binu Israa’iil wuxuu leeyahay, Erayadii aan kula hadlay oo dhan buug ku qor. Waayo, bal eeg, maalmo baa imanaya, ayaa Rabbigu leeyahay, oo aan maxaabiisnimada dadkayga Israa’iil iyo Yahuudah dib u soo celin doono, ayaa Rabbigu leeyahay; oo waxaan ka dhigi doonaa inay ku noqdaan dalkii aan awowayaashood siiyey, wayna hantiyi doonaan. Yeremyaah 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.

Saddex maalmood iyo badh hurdo kaddib, sida Laasaros afar maalmood u seexday, Daanyeelna uu kow iyo labaatan maalmood u barooranayey, Miikaa’iil wuxuu soo sara kiciyaa labada markhaati, kuwaas oo ah dadkiisa maalmaha ugu dambeeya, wuxuuna ku soo wadaa midnimo, sidoo kalena wuxuu ku subkaa farriin dunida oo dhan lagu faafiyo. Farriintaasu waa “sayaxa” Buur Hermoon (buurta quduuska ah), kaas oo quudiya isha Paan, taas oo dabadeed quudisa Webiga Urdun. Subkidda lagu dhammaystiro farriintaas waxay u taagan tahay subkidii Ciise, taas oo calaamadisay goortii uu Masiixa noqday, taas oo Butros aqoonsaday.

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.

Markii Butros Masiixa u aqoonsaday Wiilka Ilaah, wuxuu Masiixa u matalay sidii isagoo ah labadaba Wiilka Ilaah iyo Wiilka Aadanaha, sida ay u astaan yihiin biyaha “albaabbada jahannamada” oo quudiya Webiga Urdun. Qirashadii Butros waxaa dhalisay waxyiga Ruuxa Quduuska ah, oo waxay ahayd runtaas—taas oo ah in Ciise yahay Masiixa, Kan la subkay, iyo inuu yahay labadaba Ilaah iyo nin—taas oo Ciise u aqoonsaday inay tahay runta noqon doonta udub-dhexaadka dagaalka lagula jiro dadka Ilaah ee maalmaha ugu dambeeya, kuwaas oo Masiixu u ballanqaaday inay guulaysan doonaan, waayo “albaabbada jahannamada” kama adkaan doonaan runtan.

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.

Runtu waxay tahay in Sebtembar 11, 2001, sida Ciise loogu subkay baabtiiskiisa, ay bilaabatay shaabadaynta boqol iyo afar iyo afartan kun, taariikhdaasna waxaa ku jiri lahaa niyad-jab dili lahaa dadkiisa maalmaha ugu dambeeya, ilaa uu dib u soo nooleeyo oo uu maxaabiisnimadooda rogo. Habka sarakicintu waxa uu ka mid yahay isu-geynta dadkiisa si ay u noqdaan ciidan xoog badan oo kor loo qaado sida calan. Hawsha dib u soo noolaynta, daahirinta, mideynta, iyo kor u qaadista, dhimashada jidadka ka dib, waxaa lagu muujiyey aayadaha toban ilaa shan iyo toban ee Daanyeel cutubka kow iyo tobnaad, iyo sidoo kale tuducyo kale oo Kitaabka Quduuska ah. Laakiin aayadaha saddex iyo toban ilaa shan iyo toban Masiixu mar kale ayuu xertiisii u keenay Kaysariya Filibbi, oo ah Paniyum, waana halkaas meesha shaabadda Ilaah loogu adkeeyo weligeed.

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”.

Keliya oo marka aynu fahamno qotodheeraanta xaqiiqooyinkan, ayaynu garan karnaa muujinnada runta ee ku dhex yaal markhaatiga Kaysariya Filibos. Aayadda siddeed iyo tobnaad ee cutubka lix iyo tobnaad ee Matayos, magaca Simoon Baryoonaah waxaa loo beddelaa Butros, taas oo astaan u ah boqol iyo afar iyo afartan kun, sida hore loogu sheegay maqaal dhowaan la qoray. Muujinta xisaabeed ee lagu aasaasay aayaddaas waxay weyneynaysaa Ciise isagoo ah Tirsiiyaha Yaabka leh, waayo Butros oo keliya laguma fahmi karo inuu metelo boqol iyo afar iyo afartan kun, balse Matayos 16:18 sidoo kale waa astaanta xisaabeed ee “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.”

Ka hor intaanan ka hadlin xisaabta la xidhiidha “phi,” waa in la ogaadaa in “phi” ay qayb ka tahay erayga “Philippi,” oo ah magaca labaad ee labada magac ee magaalada Panium. Aayadda siddeed iyo tobnaad waxay caddaynaysaa in Ciise uu Butros kula hadlay Cibraani, taas oo lagu diiwaangeliyey Giriig, dabadeedna loo turjumay Ingiriisi. Saddexdaas marxaladood waxay muujinayaan xukunka Masiixu ku leeyahay Eraygiisa. Marka erayga lagu eego nidaamka xisaabeed ee isku-dhufashada meelaynta tirooyinka leh, waxay tilmaamaysaa in magaca Butros uu u dhigmo boqol iyo afar iyo afartan kun, sidaasna ay adkaynayso Ciise inuu yahay Tiriyeha Yaabka leh. Isla aayaddaas gudaheeda, halkaas oo Ciise ku dhawaaqayo inuu dhisi doono kaniisaddiisa, Tiriyeha Yaabka leh ayaa hagay habka tarjumaadda si loo hubiyo in runta ku matalan aayadda siddeed iyo tobnaad ee cutubka lix iyo tobnaad ay metesho astaanta xisaabeed ee “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.

> Aniguna waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan ayaan kaniisaddayda ku dul dhisi doonaa; oo albaabbada jahannamadu kama adkaan doonaan. Matayos 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.

Kaniisaddiisu si fudud uguma dhisna caqiidada ah in Ciise yahay Masiixa, iyo in Isagu yahay Wiilka Ilaah oo keliya, balse sidoo kale xaqiiqada ah in Isagu yahay Erayga, oo Eraygu abuuray oo xukumo wax kasta, oo ay ku jiraan xisaabta, naxwaha, iyo shuqullada dadka.

> 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.

> Kaasoo aynu ku helnay dhaxal, innagoo horay loo qaddaray sida uu yahay qasdiga kan wax walba ugu shaqeeya talada doonistiisa qudhiisa. Efesos 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, oo badanaa lagu muujiyo xarafka Giriigga φ (phi), waa joogto xisaabeed oo qiyaastii u dhiganta 1.618033988749895. Tiradan waxaa loo yaqaan saamiga dahabiga ah ama qiyaasta rabbaaniga ah. Waa “tiro aan caqli-gal ahayn”, taasoo micnaheedu yahay in aan lagu muujin karin jajab fudud, waxaana matalaaddeeda tobanle ay sii socotaa si aan dhammaad lahayn iyada oo aan soo noqnoqon.

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.

Saamiga dahabiga ahi wuxuu leeyahay sifooyin badan oo cajiib ah, wuxuuna ka muuqdaa duruufo kala duwan oo ku jira xisaabta, farshaxanka, dhismaha, dabeecadda, iyo meelo kale. Inta badan waxaa laga helaa qaabab joomatariyeed, sida leydi, shan-geesleyaal, iyo laba-iyo-toban-geesleyaal, halkaas oo saamiga dhinaca dheer iyo dhinaca gaaban uu la mid yahay 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.

Farshaxanka iyo dhismaha, saamiga dahabiga ah waxaa la rumaysan yahay inuu abuuro isu-dheellitirnaan bilicsan oo indhaha ku raalli gelisa. Waxa adeegsaday fannaaniin iyo naqshadeeyayaal dhisme taariikhda oo dhan, laga bilaabo ilbaxnimooyinkii hore ilaa xilligii Renaissance-ka iyo wixii ka dambeeyey, si ay u qaabeeyaan iskudhisyo, dhismayaal, iyo farshaxanno. Xisaabta, saamiga dahabiga ahi wuxuu ka muuqdaa isla’egyo iyo taxanayaal xisaabeed oo kala duwan, oo ay ku jirto taxanaha Fibonacci, halkaas oo xubin kasta ay tahay wadarta labada xubin ee ka horreeya. Markay xubnaha taxanaha Fibonacci sii kordhaan, saamiga u dhexeeya laba xubin oo is xiga wuxuu ku sii dhowaadaa 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.

Aayadda 16:18, waxa aynu ka helaynaa phi-da xisaabeed (1.618…). Ciise, oo ah Ilaaha “wax walba u sameeya sida talada doonistiisa qudhiisu tahay,” ayaa go’aamiyey inuu saxiixiisa ah inuu yahay Palmooni, Tirada Yaabka leh, ama Kan Tiriya Siraha, ku dhex dhigo juqraafiga nebiyadeed ee aqoonsan goobta dagaalka ee kaniisaddiisa kula jirto albaabbada jahannamo maalmaha ugu dambeeya. Goobtaas dagaal ee nebiyadeed, isaga oo adeegsanaya xukunkiisa tirooyinka, wuxuu boqol iyo afartan iyo afarta kun ku matalay “Butros”, kaas oo magiciisii laga beddelay “Simoon,” kan maqla farriinta qoolleyda, loona beddelay “Butros”, sidaasna boqol iyo afartan iyo afarta kun ugu calaamadeeyey inay yihiin dadkiisa axdiga ee maalmaha ugu dambeeya.

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.

“Dhagaxa” uu doortay inuu kaniisaddiisa ku dul dhiso waa dhagaxa aasaaska, aasaaska iyo dhagaxa geeska ugu weyn ee “todobada goor” ee Laawiyiintii labaatan iyo lix, waayo ma jiro aasaas run ah oo aan Masiix ahayn. Laga bilaabo baabtiiskii Masiixa, markii Simoon “maqlay” farriinta qoolleyda, ilaa iskutallaabta Badda Dhimatay, kun iyo laba boqol iyo lixdan maalmood, laba jeer maalin kasta, waxaa jiray allabari subax iyo fiidba, marka laga reebo maalintii ugu dambaysay ee kunka iyo laba boqol iyo lixdanka maalmood, waayo maalintaas allabarigii fiidka ayaa ka baxsaday wadaadka, oo Masiixu wuxuu ku dhintay iskutallaabta isagoo ah allabarigii laba kun iyo shan boqol iyo labaatanaad.

> “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.

> “Wax walba waa argagax iyo jahawareer. Wadaadku wuxuu ku dhow yahay inuu gawraco allabariga; laakiinse mindidii waxay ka dhacaysaa gacantiisii tabarta beeshay, oo wankii baa baxsada. Noocii wuxuu la kulmay wixii uu astaan u ahaa dhimashada Wiilka Ilaah. Allabarigii weynaa waa la bixiyey. Jidkii lagu geli jiray meesha ugu quduusan waa la furay. Jid cusub oo nool ayaa loo diyaariyey dadka oo dhan. Mar dambe uma baahna aadanaha dembiilaha ah ee murugaysan inay sugaan imaatinka wadaadka sare.” 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.

“Dhagaxa” uu Kaniisaddiisa ku dul dhisi lahaa waa dhagaxii aasaaska ee kuwii wax dhisayay diideen; tiradiisuna waa “laba kun iyo shan boqol iyo labaatan.” Aayad gaaban gudaheed Masiixu wuxuu isu soo bandhigayaa inuu yahay Sayidka wax walba, oo markuu sidaas yeelayo wuxuu taagan yahay oo ku hadlayaa aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee cutubka kow iyo tobnaad ee Daanyeel.

> 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.

> Aniguna waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan dushooda ayaan Kaniisaddayda ka dhisi doonaa; irdaha jahannamaduna kama adkaan doonaan. Matayos 16:18.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “‘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.

> “‘Waxyaalaha qarsoon Rabbiga Ilaaheenna bay leeyihiin; laakiin waxyaalaha la muujiyey annaga iyo carruurteenna weligood bay inoo leeyihiin.’ Sharciga Kunoqoshadiisa 29:29. Sida qudheeda Ilaah u fuliyey shuqulka abuurista marnaba dadka uma uu muujin; cilmiga aadanuhuna ma baadhi karo waxyaalaha qarsoon ee Kan ugu Sarreeya. Awooddiisa abuurista waxaa loo garan karin sida jiritaankiisuba yahay.”

> “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.

> “Ilaah wuxuu oggolaaday in daad iftiin ah lagu shubo dunida, xagga sayniska iyo farshaxankaba; laakiin marka rag isku sheegaya inay saynisyahanno yihiin ay mawduucyadan kaga hadlaan aragti bini’aadmi oo keliya, hubaal waxay gaadhi doonaan gunaanado qaldan. Waxay noqon kartaa wax aan gef lahayn in la mala-awaalo wax ka baxsan wixii Erayga Ilaah muujiyey, haddii aragtiyaheennu aanay ka hor iman xaqiiqooyinka laga helo Qorniinka; laakiin kuwa ka taga Erayga Ilaah oo doonda inay shuqulladiisa abuurka ku fasiraan mabaadi’da sayniska, waxay ku sabbaynayaan bad aan la aqoon iyagoo aan lahayn khariidad iyo jiheeye toona. Maskaxaha ugu waaweyn, haddii aan Erayga Ilaah lagu hoggaamin baaritaankooda, waxay ku wareeraan isku-daygooda ay ku raadinayaan xidhiidhka ka dhexeeya sayniska iyo muujinta. Sababtoo ah Abuuraha iyo shuqulladiisu aad bay uga sarreeyaan fahamkooda, si aanay ugu sharxi karin sharciyada dabiiciga ah, waxay taariikhda Kitaabka Quduuska ah u arkaan mid aan la isku hallayn karin. Kuwa ka shakiya isku hallaynnaanta diiwaannada Axdiga Hore iyo Axdiga Cusub, waxaa loo hoggaamin doonaa inay tallaabo kale sii qaadaan oo ay ka shakiyaan jiritaanka Ilaah; markaasna, iyagoo lumiyey barroosinkoodii, waxaa looga tagaa inay ku dhacdhacaan dhagaxyada gaalnimada.”

> “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.

> “Dadkani waxay lumiyeen fudaydkii rumaysadka. Waa inay jirtaa rumaysad sugan oo ku saabsan awoodda rabbaaniga ah ee Erayga Quduuska ah ee Ilaah. Kitaabka Quduuska ah laguma tijaabinayo fikradaha sayniska ee dadka. Aqoonta aadanuhu waa hage aan lagu kalsoonaan karin. Kuwa shakiga qaba ee Kitaabka Quduuska ah u akhriya si ay u dhaliilaan, waxay, sababo la xiriira garasho aan dhammaystirnayn oo ku saabsan sayniska ama waxyiga, ku andacoon karaan inay ka dhex helaan is-khilaaf; laakiin marka si sax ah loo fahmo, waxay ku wada jiraan iswaafajin buuxda. Muuse wuxuu qoray isagoo hoos imanaya hanuunka Ruuxa Ilaah, aragti sax ah oo cilmiga juqraafiguna marna ma sheegan doonto daahfuryo aan lala waafajin karin hadalladiisa. Runta oo dhan, ha ahaato tan dabiicadda ku jirta ama tan waxyiga ku jirta, waxay isku waafaqsan tahay nafteeda muujimaadkeeda oo dhan.”

> “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.

> “Erayga Ilaah waxaa ku jira su’aalo badan oo ay culimada ugu xeeldheer weligood ka jawaabi karin. Feejignaan waxaa loo jeedinayaa mawduucyadan si naloo tuso inta badan ee jirta, xataa waxyaalaha caadiga ah ee nolosha maalinlaha ah ka mid ah, oo ay maankiinna xaddidan, xigmaddooda oo dhan ee ay ku faanaan la jirto, aanay weligood si buuxda u fahmi karin.

> “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!

> “Habase yeeshee, ragga cilmigu waxay u malaynayaan inay garan karaan xigmadda Ilaah, taas oo uu sameeyey ama uu samayn karo. Fikradda ah in badan baa lagu hayaa in Isagu ku xaddidan yahay sharciyadiisa qudhooda. Dadku ama way diidaan ama way iska indhatiraan jiritaankiisa, ama waxay moodaan inay wax walba sharxi karaan, xataa hawlgalka Ruuxiisa ee qalbiga aadanaha; mana ay sii xurmeeyaan magiciisa ama kama cabsadaan xooggiisa. Iyagu ma rumaysna waxa ka sarreeya dabiiciga, iyagoo aan garanayn sharciyada Ilaah ama awooddiisa aan dhammaadka lahayn ee uu doonistiisa ugu fuliyo iyaga dhexdooda. Sida caadiga ah loo adeegsado, erayga ‘sharciyada dabiicadda’ wuxuu ka kooban yahay waxa ay dadku awoodeen inay ogaadaan oo la xiriira sharciyada xukuma dunida maaddiga ah; laakiin sidee bay u kooban tahay aqoontoodu, oo u baaxad weyn yahay goobta uu Abuuruhu kaga hawlgeli karo isagoo waafaqsan sharciyadiisa qudhooda, haddana gebi ahaanba ka baxsan garashada makhluuqaadka xaddidan!”

> “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.

> “Kuwo badan ayaa bara in maaddadu leedahay awood nololeed—oo sifooyin gaar ah lagu dhex shubo maaddada, dabadeedna loo daayo inay ku shaqayso tamarteeda ku dhex jirta; iyo in hawlaha dabiicaddu u socdaan si waafaqsan sharciyo go’an, kuwaas oo Ilaah qudhiisu uusan faragelin karin. Tani waa cilmi been ah, mana taageerto Erayga Ilaah. Dabiicaddu waa addoonkii Abuurahaheeda. Ilaah ma buriyo sharciyadiisa mana ka shaqeeyo si ka soo horjeedda iyaga, laakiin si joogto ah ayuu ugu adeegsanayaa iyaga sida aaladihiisa. Dabiicaddu waxay markhaati ka tahay caqli, joogitaan, iyo tamar firfircoon oo ka hawlgasha gudaha sharciyadeeda iyo iyada oo loo marayo. Dabiicadda gudaheeda waxaa ka jira hawlgal aan kala go’ lahayn oo Aabbaha iyo Wiilka ah. Masiixu wuxuu yidhi, ‘Aabbahay ilaa imminka wuu shaqaynayaa, aniguna waan shaqaynayaa.’ Yooxanaa 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.

> “Reer Laawi, gabaygoodii ku qoran Nexemyaah, waxay ku heeseen, ‘Adiga, adiga keliya, ayaa Rabbiga ah; adigu waxaad samaysay samada, samada samooyinka, iyo ciidankooda oo dhan, dhulka iyo waxa ku jira oo dhan, … adiguna waad wada ilaalisaa dhammaantood.’ Nexemyaah 9:6. Marka laga hadlayo dunidan, shuqulkii Ilaah ee abuuristu waa dhammaaday. Waayo, ‘shuqulladii waxaa la dhammeeyey tan iyo aasaaskii dunida.’ Cibraaniyada 4:3. Laakiin xooggiisu weli wuu sii shaqeeyaa isagoo haya waxyaalihii abuurkiisa. Ma aha in mashiinkii mar la dhaqaajiyey uu sii shaqeeyo tamartiisa dabiiciga ah darteed in garaaca wadnuhu uu socdo oo neeftuna neef kale daba socoto; laakiin neef kasta, garaac kasta oo wadnaha ahi, waa caddayn muujinaysa daryeelka wax walba gaadha ee Kan aynu ‘ku nool nahay, kuna soconno, kuna jirno jiritaankeenna.’ Falimaha Rasuullada 17:28. Mana aha awood dabiici ah aawadeed in sannadba sannadka ka dambeeya dhulku soo saaro barakooyinkiisa oo uu ku sii socdo wareeggiisa qorraxda ku wareegsan. Gacanta Ilaah ayaa hago meerayaasha oo ku haya meeshooda iyagoo habsami ugu socda socdaalkooda samooyinka. Isagu ‘wuxuu ciidankooda dibadda ugu soo bixiyaa tiro ahaan; kulligoodna magacyo ayuu ugu yeedhaa weynida xooggiisa aawadeed, maxaa yeelay isagu waa ku xoog badan yahay itaal; midna ma maqnaado.’ Ishacyaah 40:26. Waa xooggiisa kan geeduhu ku barwaaqoobaan, caleemuhuna ku soo baxaan, ubaxyaduna ku billaabmaan. Isagu ‘cawska ayuu ka soo bixiya buuraha dushooda’ (Sabuurka 147:8), oo isaga aawadiis ayaa dooxooyinku u midho-dhalaan. ‘Dugaagga duurka oo dhan … waxay cuntadooda ka doondoonaan Ilaah,’ oo noolaha kasta, laga bilaabo cayayaanka ugu yar ilaa binu-aadmiga, maalin walba wuxuu ku tiirsan yahay daryeelkiisa wax walba maamula. Erayada quruxda badan ee sabuurqaadaha, ‘Kuwaasu kulligood adigay ku sugayaan…. Waxa aad siiso way soo urursadaan; gacantaadaad furtaa, wanaagna way ka dhergaan.’ Sabuurka 104:20, 21, 27, 28. Eraygiisu wuxuu xukumaa curiyayaasha; samooyinka wuxuu ku daboolaa daruuro, roobna dhulka ayuu u diyaariyaa. ‘Barafka wuxuu u bixiyaa sida dhogorta; sayaxa barafkana wuxuu u kala firdhiyaa sida dambaska.’ Sabuurka 147:16. ‘Markuu codkiisa dhawaaqsiiyo, waxaa samooyinka ka jira biyo tiro badan, oo uumiga ayuu ka soo kiciyaa darafyadii dhulka; hillaaca ayuu la sameeyaa roobka, dabayshana wuxuu ka soo saaraa khasnadihiisa.’ Yeremyaah 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.

> “Ilaah waa aasaaska wax walba. Cilmiga runta ahi oo dhammu wuxuu la jaanqaadaa shuqulladiisa; waxbarashada runta ahi oo dhammuna waxay horseeddaa addeecidda dowladnimadiisa. Cilmigu wuxuu hortayada u furaa yaabab cusub; kor buu u duulaa, oo wuxuu sahamiyaa moolal cusub; laakiinse cilmi-baaristiisa kama keeno wax ka hor imanaya muujinta rabbaaniga ah. Jaahilnimadu waxay isku dayi kartaa inay aragtiyo been ah oo Ilaah ku saabsan ku taageerto tixraacyo cilmiyeed, laakiin kitaabka dabiicadda iyo Erayga qoran midba midka kale ayuu iftiimiyaa. Sidaas daraaddeed waxaa naloo hoggaamiyaa inaynu Caabudaha u sujuudno oo aynu Eraygiisa ku qabno kalsooni garasho leh.” Patriarchs and Prophets, 113–115.

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