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

Danyýel Kitaby — Bir Ýüz Segsen Bäşinji

Divinity Embodied: The Profound Confession of Peter and Its Implications

Bedene Ornan İlahylyk: Petrusyň Çuň Jebis Ykrarnamasy we Onuň Netijeleri

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.

Petrus Mesihiň kimdigi baradaky Mesihiň sowalyna şägirtleriň nähili jogap berýändigini beýan edende, Isanyň ýag çalnan Zatdygyny, ýagny Mesihdigini, Mesiadygyny aýtdy. Şeýle hem, Onuň Hudaýyň Oglydygyny aýtdy.

> 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.

> Isa Kesariýa Filipiniň töweregine gelende, Öz şägirtlerinden sorap şeýle diýdi: «Ynsan Ogly bolan Men barada adamlar näme diýýärler?» Olar bolsa şeýle diýdiler: «Käbirleri Seni Ýahýa Çokundyryjy diýýärler; käbirleri Ilyýas; beýlekileri Ýeremiýa ýa-da pygamberleriň birisi diýýärler». Ol olara diýdi: «Emma siz Meni kim diýip bilýärsiňiz?» Şonda Simun Petrus jogap berip diýdi: «Sen Mesihsiň, diri Hudaýyň Oglusy». Isa oňa jogap berip diýdi: «Bagtlysyň sen, Simun Barýona; çünki muny saňa ten bilen gan açyp görkezmedi, eýsem göklerdäki Atam açyp görkezdi. Men hem saňa diýýärin: sen Petrusyň, we Men Öz ýygnagymy şu gaýanyň üstünde guraryn; dowzahyň derwezeleri oňa üstün çykmaz. Men saňa Gögüň Patyşalygynyň açarlaryny bererin; ýerde nämäni baglasaň, gökde bagly bolar; ýerde nämäni çözseň, gökde çözülen bolar». Matta 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.

Mukaddes Ruh Petruň üsti bilen ýüz kyrk dört müňüň düşünmegi üçin zerur hakykaty beýan etdi. Muny ol Paniumda, ýagny Kesariýa Filipide etdi. Panium aždarhanyň ybadatynda iň mukaddes ybadathana mekanydyr, çünki Gresiýa dünýäni aňladýar, ahyrky günlerde bolsa dünýä Birleşen Milletler Guramasydyr, ol hem aždarhanyň ýer ýüzündäki wekili bolup durýar. “Jähennemiň derwezeleri” grekleriň geçi-hudaýy Pan ybadathanasynyň adydyr. Bu ybadathana Panium çeşmesini öz içine alýan gowagyň öňünde gurlupdy. Panium çeşmesi Mesihiň nyşany bolan Iordan derýasyny iýmitlendirýärdi.

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.

“Iordan” ady “aşak düşýän” diýmekdir, we ol öz akymyna Ysraýylyň demirgazygyndaky daglyk sebitde başlaýar; onuň esasy çeşmesi Hermon dagynyň çeşmelerinden gelýär. Hermon dagy Hermon gerşiniň iň beýik depesidir, şol ýerde “dowzahyň derwezeleri” diýlip atlandyrylýan çeşme ýerleşýär. “Hermon” ady “mukaddes” diýmekdir, “Iordan” bolsa “aşak düşmek” diýmekdir. Iordan derýasy Hermon dagynyň belentliklerinden akyp çykýar we Iordan çat açyk jülgesi arkaly aşak inýär, ahyrsoňunda Ýeriň ýüzüniň iň pes nokady bolan Öli deňze baryp ýetýär.

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.”

Iordan derýasyny iýmitlendirýän, Pan ybadathanasyndan gözbaş alyp, ahyrsoňy ýeriň iň pes nokadyna ýetýän suwlar, Hudaýyň Oglunyň iň beýik mukaddes dagdan çykyp, bu dünýäniň iň pes “Öli deňzine” inmegini aňladýar. Mesihiň asmandan haçdaky ölüme çenli inişi, Onuň öz üstüne günä netijesinde ýykylaýan adamyň tenini alandygyny hem aňladýar, çünki Onuň asmandan haça çenli bolan ýoly “dowzahyň derwezelerinden” gözbaş alan suwlar bilen iýmitlendirilipdi.

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.

Öli deňiz diňe bir ýer ýüzündäki iň pes ýer bolman, eýsem ýer ýüzündäki iň duzly suwdur, ummandan dokuz esse duzludyr. Öli deňiz arkaly nusgalanan Mesihiň haçdaky ölümi Onuň köpler bilen Öz ähtini tassyklan ýeridir.

> 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.

> Galla sadakaňyzyň her bir peşgeşini duz bilen tagamlandyrarsyň; Hudaýyň ähtiniň duzuny galla sadakaňyzdan kem goýbermersiň: ähli peşgeşleriň bilen duz hödürlärsiň. Lewiler 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.

Hermon dagynyň çeşmelerinden akyp gaýdýan Iordan derýasy Galileýa deňziniň içinden geçýär; bu deňiz Tiberias köli we Kinneret köli diýlip hem tanalýar. Galileýa “çüýşe” ýa-da “öwrülişik nokady” diýmegi aňladýar. Tiberias Awgust Sezardan soň häkimlik eden rim hökümdarynyň adydyr, kölüň görnüşi sebäpli bolsa oňa “arpa” ýa-da “lira” diýmegi aňladýan Kinneret diýilýär. Adamzat üçin öwrülişik nokady Tiberius Sezar höküm süren we Isa haça çüýlenen wagtda boldy, şol pursatda asmandaky her bir arpa sesini bes etdi. Iordan derýasynyň “dowzahyň derwezeleri” bilen baglanyşykly geografiýa şaýatlygy, ýagny grek hudaýy Panyň ybadathanasy bilen baglanyşykly bolan bu şaýatlyk, Petrusyň Mukaddes Ruhuň ylhamy arkaly jar eden şaýatlygyna yşarat edýär.

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.

Mesihiň ten alşy, Ylahy Hudaýyň Ogly Özüne adam tenini kabul edeninde ýüze çykan, Ylahylyk bilen ynsanlygyň birleşmesi bolupdy; bu, Panyň çeşmesinden çykýan suwlaryň Iordan derýasyny iýmitlendirişi ýaly, Ylahylygyň ynsanlyk bilen birleşmegini aňladýar. Panyň çeşmesini iýmitlendirýän zat Hermon daglaryna ýagýan şeh, ýagyş we gar bolupdy; Hermon bolsa “mukaddes” dagy, ýagny ýokardaky Iýerusalimi aňladýar.

> 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.

> Dawudyň Derejeler Aýdymy. Ine, doganlaryň agzybirlikde bile ýaşamagy nähili gowy hem nähili ýakymlydyr! Ol kellä guýlan gymmatbaha ýag ýalydyr; ol sakgala, hatda Harunyň sakgalyna akyp, onuň egin-eşikleriniň eteklerine çenli inýär; Hermonyň çygydyr, Sion daglaryna inen çyg ýalydyr. Çünki Reb şol ýerde berekedi, ýagny ebedilik ýaşaýşy buýurdy. Zebur 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.

Harunyň sakgalyndan akyp inen “gymmat bahaly ýag” onuň bilen onuň ogullary Hudaýyň ruhanylary hökmünde mesh edilende ulanylan ýagdy.

> 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.

> Soň sen gurbanlyk sypasynyň üstündäki gandan hem-de mesh ýagyndan alyp, ony Harunyň üstüne, onuň geýimleriniň üstüne, onuň ogullarynyň üstüne we onuň bilen bile onuň ogullarynyň geýimleriniň üstüne sepersiň; şeýlelikde ol hem, onuň geýimleri hem, onuň ogullary hem, onuň bilen bile onuň ogullarynyň geýimleri hem mukaddes ediler. Çykyş 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.

Petr ähli şägirtleriň ykraryny beýan etdi, şeýle etmek bilen ol tug hökmünde beýgeldiljek bitewi ruhanylyk hökmünde ýaglanmaly bolan ýüz kyrk dört müňüň hem ykraryny beýan etdi. Haruny ýaglan “ýag” Hermon dagynyň çygy hem-de Sion daglarynyň çygy ýalydy. “Ýag” bilen “çyg” Mukaddes Ruhuň ýaglanmagyny aňladýan habardyr.

> 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.

> Gulag asmanlar, men sözlärmin; eşit, ey yer, ağzımning sözlirini. Tälimatim yağmurdäk tamchiläp tüşär, sözüm şebnämdäk singärip qonär, näzik ot üstigä ýagqan mayda yağmurdäk, çöp-çalaman üstigä ýagqan şiddätlik yaghmurlardäk; çünki men Rebning namini e’lan qilimen: Xudayimizgha ululuq nisbet beringlar. Qanunning Təkrari 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.

“Syg” Sion daglarynyň üstüne düşýän “taglymatdyr”, hem-de ol ahyrky günlerde Hudaýyň ruhanylary bolan ýüz kyrk dört müňi birlige getirýän ýaglama “ýagydyr”. Bu taglymat ýagyş ýaly inýär we çyg ýaly damýar, çünki ol “yglan edilýär”. Ol yglan edilýär, sebäbi Gögüň we ýeriň gulak asyp, agzynyň sözlerini eşitmegi gerekdir; bu bolsa Ýarygijäniň Nidasynyň we Gaty Batly Nidasynyň habarlaryny yglan edýän nyşan bolan birleşen ruhanylyk arkaly bolýar.

> 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.

> Daglaryň üstünde hoş habary getirýäniň, parahatçylygy yglan edýäniň aýaklary nähili gözel; ýagşylygyň hoş habaryny getirýäniň, gutulyşy yglan edýäniň; Siýona: «Seniň Hudaýyň patyşalyk edýär!» diýýäniň aýaklary nähili gözel! Seniň garawullaryň seslerini galdyrarlar; olar bilelikde ses bilen aýdym aýdyp begenç bilen joşarlar; çünki Rebbiň Siýony gaýtaryp getirende, olar muny ýüzbe-ýüz görerler. Şatlykda joşa geliň, bilelikde aýdym aýdyň, eý, Iýerusalimiň haraba ýerleri; çünki Reb Öz halkyna teselli berdi, Iýerusalimi halas etdi. Reb ähli milletleriň gözüniň öňünde Öz mukaddes goluny ýalaňaçlady; ýeriň ähli çäkleri Hudaýymyzyň gutulyşyny görer. Işaýa 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.

Petrus tarapyndan şekillendirilýän ahyrky günleriň garawullary gutulyşy we parahatçylygy yglan edýärler, hem-de olar bitewi bolarlar, çünki olar bir pikirde görerler. Bu “Reb Siony gaýtaryp getirende” bolýar. “Gaýtaryp getirmek” diýip terjime edilen ýewreý sözi “tersine öwürmek” manysyny berýär. Reb Siony tersine öwürende, bu Sionyň dargadylyş bilen şekillendirilişi ýaly ýesirlikde bolandygyny aňladýar, we ýesirlik gutaranda bu ýagdaý tersine öwrülýär.

> 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.

> Çünki Reb şeýle diýýär: “Babilde ýetmiş ýyl dolandan soň, Men size ýüzlenerin we sizi şu ýere gaýtaryp getirmek bilen, size bolan ýagşy wadamy ýerine ýetirerin. Çünki Men size degişli edýän pikirlerimi bilýärin, diýip Reb aýdýar; olar parahatçylyk pikirleridir, bela pikirleri däldir; size umytly ahyry bermek üçindir. Şonda siz Meni çagyrarsyňyz, gidip Maňa doga edersiňiz, Men hem sizi eşiderin. Siz Meni agtaryp taparsyňyz, eger Meni bütin ýüregiňiz bilen gözleseňiz. Men size tapdyrylaryn, diýip Reb aýdýar; Men ýesirligiňizi yzyna çevirerin, sizi ähli milletleriň içinden hem-de sizi kowup iberen ähli ýerlerimden ýygnaryn, diýip Reb aýdýar; we sizi ýesir edilip alnyp gidilen ýeriňize gaýtadan getirerin.” Ýermeýa 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.

Pygamberleriň hemmesi ahyrzaman barada sözleýär, we ahyrzamanda Onuň halky pygamberlik şaýatlygynyň ýerine ýetirilmegi üçin yzyna öwrülmeli bolan bir ýesirlikdedir.

> 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.

> Reb tarapyndan Ýeremiýa gelen söz şeýle diýýär: Ysraýylyň Hudaýy Reb şeýle aýdýar: Men saňa aýdan ähli sözlerimi kitapda ýaz. Çünki, ine, günler gelýär, diýip Reb aýdýar, halkym Ysraýylyň we Ýahudanyň ýesirligini yzyna getirerin, diýip Reb aýdýar; olary atalaryna beren ýurda gaýtaryp getirerin, olar hem oňa eýe bolarlar. Ýeremiýa 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.

Üç ýarym günläp uklanyndan soň, edil Lazarusyň dört günläp uklandygy ýaly we Daniýeliň ýigrimi bir günläp ýas tutşy ýaly, Mikhail iki şaýady direldýär; olar Onuň ahyrky günlerdäki halkydyr. Olary birlige getirýär we bütin dünýäde neşir edilýän bir habaryň üsti bilen hem olary ýaglaýar. Şol habar Hermon dagynyň (“mukaddes dagyň”) “şehididir”; ol Panyň çeşmesini iýmitlendirýär, soňra bolsa ol hem Iordan derýasyny iýmitlendirýär. Şol habar arkaly ýerine ýetirilýän ýaglama Isanyň ýaglanmagyny aňladýar; Petrus munuň Onuň Mesih bolandygyny belleýän pursatdygyny görkezdi.

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.

Petr Mesihe Hudaýyň Ogludygyny ykrar eden mahaly, ol Mesihi hem Hudaýyň Ogly, hem-de ynsan ogly hökmünde beýan etdi; bu ýagdaý Iordaniýa derýasyny üpjün edýän “dowzah derwezeleriniň” suwlary arkaly şekillendirilendir. Petriň ykrary Mukaddes Ruhuň ylhamy bilen ýüze çykdy, we şol hakykat — ýagny, Isanyň Mesihdigini, ýag çalnan Bolandygyny, hem-de Onuň hem Hudaý, hem ynsandygyny — Isa tarapyndan Hudaýyň ahyrky günlerdäki halkyna garşy alnyp barylajak göreşiň merkezi boljak hakykat hökmünde görkezildi; Mesih bolsa olaryň ýeňiş gazanjakdygyny wada berdi, çünki “dowzah derwezeleri” bu hakykata garşy üstün çykyp bilmez.

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.

Hakykat şudur: 2001-nji ýylyň 11-nji sentýabrynda, Isanyň çokundyrylşynda mesihlenşi ýaly, bir ýüz kyrk dört müňüň möhürlenmegi başlandy, we şol taryhyň dowamynda Onuň ahyrzaman halkyny öldürjek bir lapykeçlik boljakdy, Ol olary direldip, olaryň ýesirligini tersine öwrýänçä. Direlişiň prosesi Onuň halkynyň baýdak hökmünde ýokary galdyrylýan gudratly bir goşuna birleşdirilmegini öz içine alýar. Köçelerde bolan ölümden soňky direltmek, päklemek, birleşdirmek we ýokary galdyrmak işi, beýleki Mukaddes Kitap parçalary bilen birlikde, Daniel kitabynyň on birinji babyndaky onunjy aýatdan on bäşinji aýata çenli beýan edilýär. Emma on üçünji aýatdan on bäşinji aýata çenli Mesih Öz şägirtlerini ýene bir gezek Kesariýa Filipä, Paniýuma getirdi, we hut şol ýerde Hudaýyň möhri bakylyk üçin basylýar.

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”.

Diňe şu hakykatlaryň çuň manysyna düşünenimizde, Sezareýa Filipiniň şaýatlygynda ýerleşýän hakykat aýanlaryny tanap bileris. Matta kitabynyň on altynjy babyndaky on sekizinji aýatda Simun Barýonanyň ady Petrus diýlip üýtgedilýär; bu bolsa, ýakynda çap edilen bir makalada öň bellenip geçilişi ýaly, ýüz kyrk dört müňi alamatlandyrýar. Şol aýatda berkidilen matematik aýan Isa Mesihi Ajaýyp Sanagçy hökmünde beýgeldýär, çünki Petrus diňe bir ýüz kyrk dört müňe wekilçilik edýär diýip düşünilip bilinmän, eýsem Matta 16:18 hem “fi” diýen matematik nyşanyň özüdür.

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.”

“Phi” bilen baglanyşykly matematikany ara alyp maslahatlaşmazdan öň, “phi”-nyň Panium şäheriniň iki adynyň ikinjisi bolan “Philippi” sözüniň bir bölegi bolandygyny belläp geçmek gerek. On sekizinji aýat Isanyň Petra ýewreý dilinde gepländigini, munuň grek dilinde ýazga geçirilendigini we soňra iňlis diline terjime edilendigini görkezýär. Şol üç ädim Mesihiň Öz Sözüniň üstündäki gözegçiligini beýan edýär. Söz sanlanan orunlaryň köpeldilmegine esaslanýan matematiki ulgam bilen seredilende, Petr adynyň ýüz kyrk dört müňe deň gelýändigini görkezýär; şeýlelikde Isany Geň Görkeziji Sanagçy hökmünde aýratyn nygtaýar. Hut şol bir aýatda, Isa Öz ýygnagyny gurjakdygyny yglan edýän ýerinde, Geň Görkeziji Sanagçy terjime işine hakykatyň, ýagny on altynjy bapdaky on sekizinji aýatda beýan edilýän hakykatyň, “phi” matematik nyşanyny aňladar ýaly kepillik berer derejede gözegçilik edipdir.

> 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.

> Men hem saňa diýýärin: sen Petrusyň; we bu gaýanyň üstünde Men Öz ýygnagymy bina ederin; dowzahyň derwezeleri oňa garşy üstün çykmaz. Matta 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.

Onuň ýygnagy diňe Isanyň Mesihdigini hem-de Onuň Hudaýyň Oglydygyny aýdýan taglymatyň üstünde gurulan däldir; eýsem, Onuň Söz bolandygy, we şol Sözüň matematika, grammatika hem-de adamlaryň eserleri ýaly ähli zatlary ýaradandygy hem olara höküm edýändigi hakykatynyň üstünde hem gurulandyr.

> 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.

> Şol Onda biz hem mirasa eýe bolduk; çünki ähli zatlary Öz erk-isleginiň geňeşi boýunça amala aşyrýan Zatyň maksadyna görä öňünden bellenildik. Efesliler 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, köplenç grek harpy φ (fi) bilen aňladylýan, takmynan 1.618033988749895-e deň bolan matematiki hemişelikdir. Bu san altyn gatnaşygy ýa-da ylahy proporsiýa hökmünde bellidir. Ol «irrasional san» bolup, ýagny ýönekeý bölek görnüşinde aňladylyp bilinmez, hem-de onuň onluk ýazgysy gaýtalanmazdan çäksiz dowam edýär.

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.

Altyn gatnaşyk köp täsin häsiýetlere eýedir we matematika, sungat, binagärlik, tebigat hem-de beýleki ugurlarda dürli ýagdaýlarda ýüze çykýar. Ol köplenç gönüburçluklar, bäşburçluklar we oniki ýüzli köpýüzlüler ýaly geometrik şekillerde duş gelýär; bu ýerde uzyn tarapyň gysga tarapa bolan gatnaşygy phi-ä deňdir.

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.

Çeperçilikde we arhitekturada altyn gatnaşyk estetik taýdan göze ýakymly proporsiýalary emele getirýär diýip hasap edilýär. Ol taryhyň dowamynda suratkeşler we arhitektorlar tarapyndan gadymy siwilizasiýalardan başlap, Galkynyş döwrüne we ondan soňky döwürlere çenli kompozisiýalary, binalary we sungat eserlerini tasarlamak üçin ulanylyp gelindi. Matematikada altyn gatnaşyk dürli matematiki deňlemelerde we yzygiderliliklerde, şol sanda her bir agzasy özünden öňki iki agzanyň jemi bolan Fibonacci yzygiderliliginde hem duş gelýär. Fibonacci yzygiderliliginiň agzalary artdygyça, yzygiderli gelýän agzalaryň gatnaşygynyň phi-a ýakynlaşýandygy görülýär.

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.

16:18-nji aýatda biz matematiki phi-ny (1.618...) tapýarys. «Öz erkiniň geňeşi boýunça ähli zady amala aşyrýan» Hudaý bolan Isa, Öz ybadathanasynyň ahyrky günlerde dowzahyň derwezelerine garşy söweş meýdanyny kesgitleýän pygamberlik geografiýasynda Özüniň Palmoni, ýagny Gudratly San, ýa-da Syrlaryň Sanagçysy hökmünde goluny goýmagy makul bildi. Şol pygamberlik söweş meýdanynda, sanlara bolan Öz hökmürowanlygy arkaly, Ol ýüz kyrk dört müňi «Petrus» bilen görkezdi; onuň ady «kepderiniň habaryny eşidýän» «Simondan» «Petrus» diýlip üýtgedildi. Şeýlelikde Ol ýüz kyrk dört müňi Öz ahyrky günlerdäki äht halky hökmünde belläp goýdy.

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.

Öz ýygnagyny onuň üstünde gurmagy saýlan “gaýa”, Levililer kitaby ýigrimi altydaky “ýedi wagt”yň düýp binýat gaýasydyr, binýatydyr we baş burç daşydyr; çünki Mesihe degişli bolmadyk hiç bir hakyky binýat ýokdur. Mesihiň çokundyrylmagyndan başlap, Şimun kepderiniň habaryny “eşiden” pursadyndan Öli deňziň haçyna çenli, bir müň iki ýüz altmyş günläp, her gün iki gezek, irden we agşam gurbanlygy bardy; diňe bir müň iki ýüz altmyş günüň soňky gününde beýle bolmady, çünki şol gün agşamky gurbanlyk ruhanynyň elinden gutuldy, we haçda Mesih iki müň bäş ýüz ýigriminji hödürleme hökmünde jan berdi.

> “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.

> “Hemme zat bütinleý terror we bulaşyklyk. Ruhany gurbanlygy öldürmäge taýyn; emma pyçak ysgynsyz elinden gaçýar, guzy bolsa gaçyp gutulýar. Nusga Hudaýyň Oglunyň ölüminde hakykaty bilen duşuşdy. Beýik gurbanlyk hödür edildi. Iň mukaddes ýere barýan ýol açyldy. Ähli adamlar üçin täze we diri ýol taýýar edildi. Indi günäkär, gam-gussaly adamzat baş ruhanynyň gelmegine garaşmaly däl.” 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.

Öz ýygnagyny gurjak “gaýa” gurluşykçylaryň ret eden düýp daşy bolup, onuň sany “iki müň bäş ýüz ýigrimi”dir. Mesih bir gysga aýatda Özüni ähli zatlaryň Hökümdary hökmünde görkezýär, şeýle eden wagtynda bolsa ol Danyýel kitabynyň on birinji babynyň on üçünji aýatyndan on bäşinji aýatyna çenli aýatlarda durup, sözleýär.

> 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.

> Saňa hem diýýärin: sen Petrusyň; men Öz ýygnagymy şu gaýanyň üstünde bina ederin; dowzahyň derwezeleri oňa garşy üstün çykyp bilmez. Matta 16:18.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “‘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.

> “‘Gizlin zatlar Hudaýymyz Rebbiňkidir; ýöne aýan edilen zatlar bize we biziň çagalarymyza bakylyk degişlidir.’ Kanun taglymaty 29:29. Hudaýyň ýaradylyş işini takyk nähili amala aşyrandygyny Ol adamlara hiç wagt aýan etmändir; ynsan ylymy Beýik Biriniň syrlaryny derňäp tapyp bilmez. Onuň ýaradyjy güýji, barlyşy ýaly, akyl ýetirilmesizdir.

> “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.

> “Hudaý ylymda-da, sungatda-da dünýäniň üstüne ýagtylygyň joşgun bilen dökülmegine ýol berdi; emma özüni ylymly hasaplaýan adamlar bu meseleler barada diňe ynsan garaýşy nukdaýnazaryndan söz açsalar, hökman nädogry netijelere gelerler. Eger-de biziň nazaryýetlerimiz Mukaddes Ýazgylarda duş gelýän hakykatlara garşy gelmeýän bolsa, Hudaýyň Sözi açyp görkezmedik zatlar barada çaklama etmek bigünä bolup biler; ýöne Hudaýyň Sözüni taşlap, Onuň ýaradan işlerini ylmy ýörelgeler esasynda düşündirmäge synanyşýanlar, kartasyz hem kompassyz näbelli ummanyň üstünde azaşyp sürüklenýärler. Iň beýik akyllar hem öz gözleglerinde Hudaýyň Sözi tarapyndan ýol görkezilmese, ylym bilen ylhamyň arasyndaky gatnaşyklary yzarlamaga çalyşanlarynda başlary çaşar. Çünki Ýaradyjy hem-de Onuň işleri olaryň düşünjesinden şeýle bir ýokarydyr welin, olary tebigy kanunlar arkaly düşündirip bilmeýändikleri sebäpli, olar Mukaddes Kitabyň taryhyny ynamsyz hasap edýärler. Köne we Täze Ähtleriň ýazgylarynyň ygtybarlylygyna şübhe edýänler, mundan bir ädim öňe gidip, Hudaýyň barlygyna-da şübhe etmäge iterilerler; soňra bolsa, öz labyrlaryny ýitirenlerinden soň, imansyzlygyň gaýalaryna urulyp sergezdan bolmaga galdyrylarlar.

> “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.

> “Bu adamlar imanyň sadalygyny ýitirdiler. Hudaýyň Mukaddes Sözüniň ylahy ygtyýaryna berk orun alan ynam bolmalydyr. Mukaddes Kitap adamlaryň ylym baradaky düşünjeleri bilen synag edilmelidir däldir. Adamzadyň bilimi ygtybarsyz ýol görkezijidir. Iýjiňlemek maksady bilen Mukaddes Kitaby okaýan şübheçiler, ylyma ýa-da ylhamyň açyşyna kämil düşünmezlikleri sebäpli, olaryň arasynda gapma-garşylyklary tapandyklaryny öňe sürüp bilerler; emma olar dogry düşünilende, öz aralarynda kämil sazlaşykdadırlar. Musa Hudaýyň Ruhunyň ýolbaşçylygy astynda ýazdy, we geologiýanyň dogry nazaryýeti onuň beýanlary bilen ylalaşdyrylyp bilinmejek açyşlary hiç wagt öňe sürmez. Tebigatda bolsun ýa-da ylham arkaly açylan hakykatda bolsun, ähli hakykat özüniň ähli görnüşlerinde öz-özi bilen sazlaşyklydyr.

> “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.

> “Hudanyň Sözünde iň çuň alymlar hem hiç haçan jogap berip bilmejek köp sowallar gozgalýar. Bu meselelere ünsümiz, gündelik durmuşyň adaty zatlarynyň arasynda hem, çäkli akyllaryň özleriniň ähli buýsanylýan paýhasy bilen hiç haçan doly düşünip bilmejek näçe köp zadyň bardygyny bize görkezmek üçin çekilýär.

> “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!

> “Emma ylym adamlary Hudaýyň paýhasyna, Onuň eden ýa-da edip biljek zatlaryna düşünip biljekdiklerini hasap edýärler. Onuň Öz kanunlary bilen çäklendirilendigi baradaky düşünje giňden ýaýrandyr. Adamlar ýa Onuň bardygyny inkär edýärler, ýa-da ony äsgermezlik edýärler, ýa-da hemme zady, hatda Onuň Ruhunyň adam ýüregindäki täsirini-de düşündirjek bolýarlar; şonuň üçin hem olar indi Onuň adyna hormat goýmaýarlar we Onuň gudratyndan gorkmaýarlar. Olar tebigatdan ýokary bolan zada ynanmaýarlar, çünki Hudaýyň kanunlaryna-da, şolaryň üsti bilen Öz erkini amala aşyrmak üçin Onuň çäksiz gudratyna-da düşünmeýärler. Adatça ulanylyşy ýaly, ‘tebigatyň kanunlary’ diýen adalga adamlaryň maddy dünýäni dolandyrýan kanunlar babatda ýüze çykaryp bilen zatlaryny öz içine alýar; ýöne olaryň bilimi nähili çäklidir, ýaradyjynyň Öz kanunlary bilen sazlaşykda hereket edip, şol bir wagtda-da çäkli barlyklaryň düşünjesinden doly daşarda işläp bilýän meýdany bolsa nähili giňdir!”

> “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.

> Köpler maddanyň ýaşaýyş güýjüne eýedigini — ýagny käbir häsiýetleriň madda berlendigini we soňra onuň özüne mahsus energiýasy arkaly hereket etmek üçin özbaşdak goýberilendigini — öwredýärler; hem-de tebigatyň işleriniň, Hudaýyň Özi hem gatyşyp bilmejek berk kanunlar bilen sazlaşykda alnyp barylýandygyny aýdýarlar. Bu ýalan ylymdyr we Hudaýyň Sözi tarapyndan tassyklanylmaýar. Tebigat öz Ýaradyjysynyň hyzmatkäridir. Hudaý Öz kanunlaryny ýatyrmaýar we olara garşy iş etmeýär, emma Ol olary hemişe Öz gurallary hökmünde ulanýar. Tebigat öz kanunlarynyň içinde we olaryň üsti bilen işleýän bir akylyň, bir barlygyň, bir işjeň güýjüň bardygyna şaýatlyk edýär. Tebigatda Atanyň we Ogluň üznüksiz işi bardyr. Mesih şeýle diýýär: “Meniň Atam şu wagta çenli işleýär, Men hem işleýärin.” Ýahýa 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.

> Lewiler, Nehemýanyň ýazga geçiren aýdymynda şeýle aýdym aýtdylar: «Ýalňyz Reb diňe Sen; gökleri, gökleriň gögüni, olaryň ähli goşunyny, ýeri we onuň içindäkileriň hemmesini Sen ýaratdyň, … we olaryň hemmesini Sen saklaýarsyň». Nehemýa 9:6. Bu dünýä barada aýdanyňda, Hudaýyň ýaradyş işi tamamlandy. Çünki «işler dünýäniň binýadyndan bäri tamamlanypdy». Ýewreýler 4:3. Emma Onuň gudratly güýji Öz ýaradanlarynyň baryny saklap durmakda henizem amal edýär. Bir gezek herekete getirilen mehanizmiň öz içki güýji bilen işlemegini dowam etdirýändigi üçin däl-de, ýürek urýar we dem demiň yzyna düşýär; eýsem her bir dem, ýüregiň her bir urşy, «biz Onda ýaşaýarys, hereket edýäris we barlygymyzy tapýarys» diýlen Zatyň hemme ýere ornan aladasynyň subutnamasydyr. Resullaryň işleri 17:28. Ýer ýylsaýyn öz hasyllaryny berýändigi we Günüň daşynda hereketini dowam etdirýändigi hem öz içindäki bir güýjüň netijesi däldir. Hudaýyň eli planetalary ugrukdyrýar we olary asmanyň içindäki tertipli ýörişlerinde öz orunlarynda saklaýar. Ol «olaryň goşunyny san boýunça çykarýar; Öz gudratynyň beýikligi we güýjüniň kuwwatlylygy sebäpli olaryň hemmesini atlary boýunça çagyrýar; olaryň hiç biri kem bolanok». Işaýa 40:26. Ösümlikleriň gülläp ösmegi, ýapraklaryň çykmagy we gülleriň açylmagy Onuň güýji arkaly bolýar. Ol «daglaryň üstünde ot ösdürýär» (Zebur 147:8), we Onuň arkaly jülgeler hasylly edilýär. «Tokaýyň ähli haýwanlary … iýmitlerini Hudaýdan gözleýär», iň kiçi mör-möjekden başlap adama çenli her bir janly-jandar her gün Onuň ylahy hossarlygyna baglydyr. Zeburçynyň ajaýyp sözleri bilen aýdanyňda: «Bularyň hemmesi Sana garaşýar…. Sen olara berýäň, olar ýygnaýarlar; Sen eliňi açýarsyň, olar ýagşylykdan doýýarlar». Zebur 104:20, 21, 27, 28. Tebigy güýçlere Onuň sözi höküm edýär; Ol asmanlary bulut bilen örtýär we ýer üçin ýagyş taýýarlaýar. «Ol gary ýüň ýaly edýär; gyrawy kül ýaly saçýar». Zebur 147:16. «Ol sesini çykaranda, asmanlarda suwlaryň köpçüligi döreýär; Ol buharlary ýeriň ujundan galdyrýar; Ol ýagyş bilen birlikde ýyldyrym edýär we ýeli Öz hazynalaryndan çykarýar». Ýermeýa 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.

> “Hudaý ähli zadyň binýadydyr. Ähli hakyky ylym Onuň işleriniň sazlaşygyndadyr; ähli hakyky terbiýe Onuň hökümdarlygyna boýun bolmaga alyp barýar. Ylym biziň gözýetimimize täze täsinlikleri açýar; ol belentliklere galýar we täze çuňluklary öwrenýär; emma ol öz barlaglaryndan ylahy ylham arkaly açylan hakykata garşy gelýän hiç zady getirmeýär. Nadançylyk Hudaý baradaky ýalan garaýyşlary ylyma daýanmak arkaly goldamaga çalyşyp biler, ýöne tebigat kitaby bilen ýazylan Söz biri-birine nur berýär. Şeýlelikde, biz Ýaradyja sežde etmäge we Onuň Sözüne akylly-düşünjeli ynam etmäge ugrukdyrylýarys.” Patriarchs and Prophets, 113–115.

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