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

Doniyor kitobi — yuz sakson beshinchi

Divinity Embodied: The Profound Confession of Peter and Its Implications

Jismda namoyon bo‘lgan ilohiyat: Butrusning teran e’tirofi va uning oqibatlari

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.

Butrus shogirdlar Masihni kim deb aytayotganlari haqidagi Masihning savoliga javobini bayon etar ekan, Iso moylangan Zot, ya’ni Masih, Messiah ekanini ta’kidladi. U, shuningdek, Uning Xudoning O‘g‘li ekanini ham aytdi.

> 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.

> Iso Qaysariya Filipi atroflariga kelganida, O‘z shogirdlaridan so‘rab dedi: “Inson O‘g‘li bo‘lgan Meni odamlar kim deb aytadilar?” Ular esa dedilar: “Ba’zilari Seni Yahyo Cho‘mdiruvchi deydilar; boshqalari — Ilyos; yana boshqalari esa — Yeremiyo yoki payg‘ambarlardan biri.” U ularga dedi: “Sizlar-chi, Meni kim deb aytasizlar?” Shunda Simun Butrus javob berib dedi: “Sen Masihsan, barhayot Xudoning O‘g‘lisan.” Iso unga javob berib dedi: “Baxtlisan, ey Simun Barjona, chunki buni senga tana va qon emas, balki osmondagi Otam ayon qildi. Men ham senga aytaman: sen Butrussan, va Men O‘z jamoatimni shu qoya ustiga quraman; do‘zax darvozalari unga bas kela olmaydi. Men senga osmon shohligining kalitlarini beraman; yerda nimani bog‘lasang, osmondagi ham bog‘langan bo‘ladi; yerda nimani bo‘shatsang, osmondagi ham bo‘shatilgan bo‘ladi.” Matto 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.

Muqaddas Ruh Butrus orqali bir yuz qirq to‘rt ming kishining tushunishi lozim bo‘lgan asosiy haqiqatni taqdim etdi. U buni Paniumda, ya’ni Qaysariya Filippida qildi. Panium ajdahoga sig‘inishdagi eng muqaddas ma’bad maskanidir, chunki Yunoniston dunyoni ifodalaydi, oxirgi kunlarda esa dunyo — ajdahoning yer yuzidagi vakili bo‘lgan Birlashgan Millatlar Tashkilotidir. “Do‘zax darvozalari” — yunon echki-xudosi Pan ma’badining nomidir. Bu ma’bad Panium bulog‘ini o‘z ichiga olgan g‘or oldida qurilgan edi. Panium bulog‘i Iordan daryosini to‘ydirar edi, u esa Masihning ramzidir.

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.

“Jordan” nomi “tushuvchi” degan ma’noni anglatadi va u o‘z oqimini Isroilning shimolidagi tog‘li hududda boshlaydi; asosiy manbaini Hermon tizmasining eng baland cho‘qqisi bo‘lgan Hermon tog‘ining buloqlaridan oladi; aynan o‘sha yerda “do‘zax darvozalari” deb ataladigan buloq joylashgan. Hermon “muqaddas” degan ma’noni, “Jordon” esa “tushmoq” degan ma’noni bildiradi. Iordan daryosi Hermon tog‘ining yuksakliklaridan oqib chiqib, Iordan rift vodiysi orqali pastga tushadi va nihoyat Yer yuzasining eng quyi nuqtasi bo‘lgan O‘lik dengizga yetib boradi.

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 daryosini oziqlantiradigan, Pan ma’badidan boshlanib, oxir-oqibat yer yuzining eng past nuqtasiga yetib boradigan suvlar, Xudoning O‘g‘li eng yuksak muqaddas tog‘ni tark etib, bu dunyoning eng quyi “o‘lik dengizi”ga tushganida qilgan pasayishini ifodalaydi. Masihning osmondan xoch o‘limigacha bo‘lgan pasayishi, shuningdek, Uning yiqilgan insonning tanasini O‘z zimmasiga olganini ham anglatadi, chunki Uning osmondan xochgacha bo‘lgan yo‘li “do‘zax darvozalari”dan boshlangan suvlar bilan oziqlantirilgan edi.

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.

O‘lik dengiz nafaqat yer yuzidagi eng past joy, balki yer yuzidagi eng sho‘r suvdir; u okeandan to‘qqiz baravar sho‘rdir. O‘lik dengiz timsolida ifodalangan Masihning xochdagi o‘limi — U ko‘plar bilan O‘z ahdini tasdiqlagan joydir.

> 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.

> Don nazringning har bir hadyasini tuz bilan tuzlaysan; don nazringdan Xudoying ahdining tuzini ayama; barcha qurbonliklaring bilan tuz keltirasan. Leviticus 2:3.

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

Hermon tog‘ining buloqlaridan oqib kelar ekan, Iordan daryosi Galiliya dengizidan o‘tadi; bu dengiz Tiberiya ko‘li va Kinneret ko‘li nomlari bilan ham tanilgan. Galiliya “ilgak” yoki “burilish nuqtasi” degan ma’noni anglatadi. Tiberiy — Avgust Qaysardan keyin hukmronlik qilgan Rim hukmdorining nomidir; ko‘lning shakli tufayli esa u Kinneret deb ataladi, bu esa “arfa” yoki “lira” degan ma’noni bildiradi. Insoniyat uchun burilish nuqtasi Tiberiy Qaysar hukmronlik qilgan va Iso xochga mixlangan paytda yuz berdi, va osmondagi har bir arfa sukutga cho‘mdi. Iordan daryosining “do‘zax darvozalari” bilan bog‘liq jo‘g‘rofiy guvohligi — ya’ni yunon xudosi Pan ma’badiga ishora — Muqaddas Ruh ilhomi orqali Butrus e’lon qilgan guvohlik haqida so‘zlaydi.

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.

Masihning mujassam bo‘lishi — Ilohiy Xudoning O‘g‘li O‘z zimmasiga insoniy badan olganida yuz bergan Ilohiyat va insoniyatning birlashuvi bo‘lib, shu tariqa Ilohiyat insoniyat bilan birlashtirildi; buni Iordaniya daryosini oziqlantiruvchi Pan bulog‘ining suvlari ifodalaydi. Pan bulog‘ini oziqlantirgan narsa esa Hermon tog‘lariga yog‘gan shudring, yomg‘ir va qor edi; Hermon “muqaddas” tog‘ni, ya’ni yuqoridagi Quddusni ifodalaydi.

> 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.

> Dovudning ziyorat qo‘shig‘i. Mana, birodarlarning ahillikda birga yashashi naqadar yaxshi va naqadar yoqimlidir! Bu boshga quyilgan qimmatbaho moyga o‘xshaydi; u soqolga, ya’ni Horunning soqoliga oqib tushar, kiyimlarining etagigacha yetib borar; Hermon shudringi singari, Sion tog‘lari uzra tushadigan shudring kabidir; chunki o‘sha yerda Egamiz barakani, ya’ni abadulabad hayotni amr etgandir. Zabur 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.

Horunning soqolidan oqib tushgan “qimmatbaho moy” u va uning o‘g‘illari Xudoning ruhoniylari sifatida moylanganlarida ishlatilgan moy edi.

> 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.

> Qurbongoh ustidagi qondan va muqaddas moylash moyidan olib, Horunga, uning kiyimlariga, uning o‘g‘illariga va u bilan birga uning o‘g‘illarining kiyimlariga sachratgin; shunda u ham, uning kiyimlari ham, uning o‘g‘illari ham, u bilan birga uning o‘g‘illarining kiyimlari ham muqaddas bo‘ladi. Chiqish 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.

Butrus barcha shogirdlarning e’tirofini ifoda etdi va shu orqali u bayroq singari yuksaltiriladigan yagona ruhoniylik sifatida moylanishi lozim bo‘lgan bir yuz qirq to‘rt ming kishining e’tirofini ham ifoda etdi. Horunni moylagan “moy” Hermon tog‘ining shudringi, shuningdek Sion tog‘larining shudringi ham edi. “Moy” va “shudring” Muqaddas Ruhning moylanishini ifoda etuvchi xabardir.

> 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.

> Quloq soling, ey osmonlar, va men so‘zlayman; eshitgin, ey yer, og‘zimning so‘zlarini. Ta’limotim yomg‘ir kabi yog‘ar, nutqim shudring kabi tomchilar, mayin maysaga tushgan mayda yomg‘ir kabi va o‘t-o‘lan ustiga yog‘adigan jala kabi; chunki men Egamizning nomini e’lon qilaman: Xudoyimizga ulug‘lik nisbat beringlar. Qonunlar kitobi 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.

“Shabnam” Sion tog‘lariga yog‘adigan “ta’limot”dir va u oxirgi kunlarda Xudoning ruhoniylari bo‘lgan bir yuz qirq to‘rt mingni birlashtiradigan moylanishning “moyi”dir. Ta’limot yomg‘ir kabi tomadi va shabnam kabi singib tushadi, chunki u “e’lon qilinadi”. U e’lon qilinadi, chunki osmon bilan yer Uning og‘zidan chiqqan so‘zlarni tinglab, quloq solishi kerak; bu esa Yarim tun nidosi va Baland Nido xabarlarini e’lon qiluvchi bayroq bo‘lgan birlashgan ruhoniylik orqali amalga oshadi.

> 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.

> Tog‘lar uzra xushxabar keltiruvchining oyoqlari naqadar go‘zaldir; u tinchlikni e’lon qiladi; ezgulik xushxabarini keltiradi, najotni e’lon qiladi; Sionga: “Xudoying hukmronlik qilmoqda!” — deydi. Qo‘riqchilaring ovozlarini ko‘taradilar; baravar ovoz bilan birga kuylaydilar; chunki Egamiz Sionni qayta tiklaganida, ular buni ko‘z bilan ko‘zma-ko‘z ko‘radilar. Ey Quddusning vayron joylari, quvonchga to‘lib jo‘sh uringlar, birgalikda kuylanglar; chunki Egamiz O‘z xalqiga tasalli berdi, U Quddusni qutqardi. Egamiz O‘zining muqaddas bilagini barcha xalqlarning ko‘zi oldida yalang‘och qildi; va yerning barcha chekkalari Xudoyimizning najotini ko‘radilar. Ishayo 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.

Butrus timsolida ifodalangan oxirgi kunlarning soqchilari najot va tinchlikni e’lon qiladilar, va ular birlashgan bo‘ladilar, chunki ular bir-biriga bir xil ko‘z bilan qaraydilar. Bu “Egamiz Sionni qayta tiklaganda” yuz beradi. “Qayta tiklamoq” deb tarjima qilingan ibroniycha so‘z “teskari aylantirmoq” degan ma’noni anglatadi. Egamiz Sionni teskari aylantirganda, bu Sionning tarqalish bilan ifodalangan asirlikda bo‘lganini bildiradi, va asirlik tugaganda bu holat teskari qilinadi.

> 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.

> Zero Egamiz shunday demoqda: Bobilda yetmish yil to‘lgach, Men sizlarni yo‘qlayman va sizlarni bu joyga qaytarish orqali sizlarga nisbatan aytgan ezgu so‘zimni bajo keltiraman. Chunki Men sizlar haqingizda qanday niyatlar qilayotganimni bilaman, deydi Egamiz, ular tinchlik niyatlaridir, yovuzlik emas, sizlarga umidli bir oxirni berish uchundir. Shunda sizlar Menga iltijo qilasizlar, borib Menga ibodat qilasizlar, va Men sizlarga quloq solaman. Sizlar Meni izlaysizlar va Meni topasizlar, qachonki Meni butun qalbingiz bilan izlasangizlar. Va Men sizlarga topilaman, deydi Egamiz; Men asirligingizni qaytaraman, sizlarni barcha xalqlar orasidan va Men sizlarni haydab yuborgan barcha joylardan yig‘ib olaman, deydi Egamiz; va sizlarni Men asir qilib olib ketilishlaringizga sabab bo‘lgan o‘sha joyga yana qaytaraman. Yeremiyo 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.

Barcha payg‘ambarlar oxirgi kunlar haqida so‘zlamoqdalar, va oxirgi kunlarda Uning xalqi bashorat guvohligini bajo keltirish uchun ortga qaytarilishi lozim bo‘lgan bir asirlikda bo‘ladi.

> 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.

> Egamizdan Yeremiyoga kelgan kalom shunday dedi: “Isroilning Xudosi Egamiz shunday aytmoqda: Men senga aytgan barcha so‘zlarni kitobga yozib qo‘y. Chunki mana, shunday kunlar keladiki, — deydi Egamiz, — Men xalqim Isroil va Yahudoning asirligini qaytaraman, — deydi Egamiz, — va ularni ota-bobolariga bergan yurtga qaytaraman; ular o‘sha yurtga egalik qiladilar.” Yeremiyo 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.

Uch yarim kunlik uyqudan so‘ng — xuddi Lazar to‘rt kun uxlaganidek va Doniyor yigirma bir kun aza tutganidek — Mikoil ikki guvohni, ya’ni Uning oxirgi kunlardagi xalqini tiriltiradi, ularni birlikka keltiradi va shuningdek, butun dunyo bo‘ylab e’lon qilinadigan bir xabar orqali ularni moylaydi. O‘sha xabar Pan bulog‘ini oziqlantiradigan Xermon tog‘ining (“muqaddas tog‘”) “shabnami”dir, keyinchalik esa u Iordan daryosini oziqlantiradi. O‘sha xabar orqali amalga oshiriladigan moylash Isoning Masih bo‘lgan paytini belgilagan moylanishini ifodalaydi; buni Butrus ta’kidlagan.

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.

Butrus Masihni Xudoning O‘g‘li deb e’tirof etganida, u Masihni ham Xudoning O‘g‘li, ham Inson O‘g‘li sifatida ifoda etdi; bu esa Iordan daryosini to‘yintiruvchi “do‘zax darvozalari”ning suvlari orqali tasvirlangan. Butrusning e’tirofi Muqaddas Ruhning ilhomi bilan yuzaga kelgan edi, va aynan o‘sha haqiqat — ya’ni Iso Masih, Moylangan Zot ekani hamda Uning ham Xudo, ham inson ekani — Iso tomonidan shunday haqiqat sifatida ko‘rsatildiki, u Xudoning oxirgi kunlardagi xalqiga qarshi bo‘ladigan kurashning markazi bo‘ladi; Masih esa bu xalqning g‘olib bo‘lishini va’da qilgan, chunki “do‘zax darvozalari” bu haqiqatga bas kela olmaydi.

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.

Haqiqat shuki, 2001-yil 11-sentabrda, xuddi Iso suvga cho‘mdirilib moylangani kabi, yuz qirq to‘rt mingning muhrlanishi boshlandi, va o‘sha tarix ichida U O‘zining oxirgi kunlardagi xalqini qatl etadigan bir umidsizlik bo‘lar edi, toki U ularni tiriltirib, asirliklarini ortga qaytarmagunicha. Tirilish jarayoni Uning xalqini birlashtirib, nishon sifatida ko‘tariladigan qudratli bir lashkarga aylantirishni o‘z ichiga oladi. Ko‘chalardagi o‘limdan keyingi tiriltirish, poklash, birlashtirish va yuksaltirish ishi Doniyor kitobining o‘n birinchi bobidagi o‘ninchi oyatdan o‘n beshinchi oyatgacha, shuningdek Muqaddas Kitobning boshqa parchalarida ham tasvirlangan. Ammo o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlarda Masih O‘z shogirdlarini yana bir bor Qaysariya Filipiga, Paniumga olib kelgan, va aynan o‘sha yerda Xudoning muhri abadiyat uchun bosiladi.

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”.

Faqatgina biz ushbu haqiqatlarning teran mohiyatini anglaganimizdagina, Qaysariya Filipi guvohligida joylashgan haqiqat vahiylarini tanib olishimiz mumkin. Matto kitobining o‘n oltinchi bob o‘n sakkizinchi oyatida Simon Barjona ismi Butrusga o‘zgartiriladi; bu, yaqinda chop etilgan maqolada avval qayd etilganidek, bir yuz qirq to‘rt mingni ramziy ifodalaydi. Oyatda o‘rnatilgan matematik vahiy Isoni Ajoyib Hisoblovchi sifatida ulug‘laydi, chunki Butrus nafaqat bir yuz qirq to‘rt mingni ifodalovchi sifatida tushunilishi mumkin, balki Matto 16:18 ham “phi”ning matematik ramzidir.

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” bilan bog‘liq matematikani ko‘rib chiqishdan oldin, shuni ta’kidlash lozimki, “phi” Panium shahrining ikki nomidan ikkinchisi bo‘lgan “Philippi” so‘zining bir qismidir. O‘n sakkizinchi oyat Iso Butrusga ibroniy tilida gapirganini, bu esa yunon tilida qayd etilib, keyinchalik ingliz tiliga tarjima qilinganini ko‘rsatadi. Ana shu uch bosqich Masihning O‘z Kalomi ustidan nazoratini ko‘rsatadi. So‘z raqamlangan o‘rinlarni ko‘paytirishning matematik tizimi bilan ko‘rib chiqilganda, Butrus ismi bir yuz qirq to‘rt mingga teng ekanini ko‘rsatadi; shu tariqa Isoni Ajoyib Hisoblovchi sifatida ta’kidlaydi. Aynan o‘sha oyatda, Iso O‘z jamoatini qurishini e’lon qilgan joyda, Ajoyib Hisoblovchi tarjima jarayonini shunday boshqardiki, o‘n oltinchi bobdagi o‘n sakkizinchi oyatda ifodalangan haqiqat “phi”ning matematik ramzini ifodalashi kerak edi.

> 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 senga ham aytaman: sen Butrussan, va Men O‘z jamoatimni mana shu qoya ustiga quraman; do‘zax darvozalari esa unga qarshi g‘olib bo‘la olmaydi. Matto 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.

Uning jamoati shunchaki Iso Masih ekanligi va U Xudoning O‘g‘li ekanligi haqidagi ta’limot ustiga emas, balki U Kalom ekanligi, hamda Kalom barcha narsalarni, jumladan matematika, grammatika va insonlarning ishlarini yaratgani va boshqarishi haqidagi haqiqat ustiga ham qurilgandir.

> 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.

> Unda biz ham merosni oldik, O‘z irodasining maslahati bo‘yicha hamma narsani amalga oshiruvchi Zotning maqsadiga ko‘ra oldindan belgilangan holda. Efesliklarga 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, ko‘pincha yunoncha φ (fi) harfi bilan ifodalanadi, taxminan 1.618033988749895 ga teng bo‘lgan matematik doimiydir. Bu son oltin nisbat yoki ilohiy mutanosiblik deb ataladi. U “irratsional son”dir, ya’ni uni sodda kasr ko‘rinishida ifodalab bo‘lmaydi, va uning o‘nli ifodasi takrorlanmasdan cheksiz davom etadi.

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.

Oltin nisbat ko‘plab diqqatga sazovor xossalarga ega bo‘lib, matematika, san’at, me’morchilik, tabiat va boshqa sohalardagi turli kontekstlarda namoyon bo‘ladi. U ko‘pincha to‘g‘ri to‘rtburchaklar, beshburchaklar va o‘n ikki yoqli ko‘pburchaklar kabi geometrik shakllarda uchraydi; bunda uzunroq tomonning qisqaroq tomonga nisbati phi ga teng bo‘ladi.

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.

San’at va me’morchilikda oltin nisbat estetik jihatdan yoqimli mutanosibliklarni hosil qiladi, deb hisoblanadi. U qadimgi sivilizatsiyalardan tortib Uyg‘onish davri va undan keyingi zamonlargacha tarix davomida rassomlar va me’morlar tomonidan kompozitsiyalar, binolar va san’at asarlarini loyihalashda qo‘llanib kelgan. Matematikada oltin nisbat turli matematik tenglamalar va ketma-ketliklarda, jumladan har bir hadi o‘zidan oldingi ikki hadning yig‘indisiga teng bo‘lgan Fibonachchi ketma-ketligida namoyon bo‘ladi. Fibonachchi ketma-ketligining hadlari ortib borgani sari, ketma-ket hadlar nisbati phiga yaqinlashadi.

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-oyatda biz matematik phi (1.618…) ni topamiz. “Hamma narsani O‘z irodasining maslahati bo‘yicha amalga oshiruvchi” Xudo bo‘lgan Iso, O‘z jamoatining oxirgi kunlarda do‘zax darvozalariga qarshi jang maydonini aniqlab beruvchi bashoratli geografiyaga Palmoni, ya’ni Ajoyib Son yoki Sirlarning Hisobchisi ekanligining muhrini qo‘yishni iroda qildi. O‘sha bashoratli jang maydonida U sonlar ustidan hukmronligi orqali bir yuz qirq to‘rt mingni “Butrus” bilan ifodaladi; uning nomi “kaptarning xabarini eshituvchi” ma’nosidagi “Simon”dan “Butrus”ga o‘zgartirilgan edi; shu tariqa bir yuz qirq to‘rt mingni oxirgi kunlardagi O‘z ahd xalqı sifatida belgiladi.

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.

U O‘z jamoatini qurish uchun tanlagan “qoya” — Leviticus yigirma oltidagi “yetti vaqt”ning poydevor qoyasi, poydevori va bosh burchak toshidir, chunki Masihdan boshqa hech qanday haqiqiy poydevor yo‘q. Masihning suvga cho‘mishidan boshlab, Simun kaptarning xabarini “eshitgan” vaqtdan to O‘lik dengiz xochigacha, bir ming ikki yuz oltmish kun davomida, har kuni ikki mahal — ertalab va kechqurun — qurbonlik keltirilar edi, faqat bir ming ikki yuz oltmish kunning oxirgi kunida bundan mustasno edi; chunki o‘sha kuni kechqurungi qurbonlik kohinning qo‘lidan qochib ketdi, va xochda Masih ikki ming besh yuz yigirmanchi qurbonlik sifatida vafot etdi.

> “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.

> “Hammasi dahshat va sarosimaga to‘lgan. Ruhoniy qurbonlikni so‘ymoqchi, ammo pichoq uning holdan toygan qo‘lidan tushib ketadi va qo‘zi qochib ketadi. Timsol Xudoning O‘g‘lining o‘limida o‘zining timsol etilgani bilan uchrashdi. Buyuk qurbonlik keltirildi. Eng muqaddas joyga kirish yo‘li ochildi. Hamma uchun yangi va tirik yo‘l tayyorlandi. Endi gunohkor, g‘amgin insoniyat oliy ruhoniyning kelishini kutishga muhtoj emas.” Asrlar Orzusi, 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.

U O‘z jamoatini uning ustiga quradigan “qoya” — quruvchilar rad etgan tamal toshidir; uning soni “ikki ming besh yuz yigirma”dir. Masih birgina qisqa oyatda O‘zini barcha narsalarning Egasi sifatida namoyon etadi, va buni qilganida, U Doniyor kitobining o‘n birinchi bobidagi o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlarda tik turib so‘zlamoqda.

> 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 senga ham aytaman: sen Butrussan, va Men O‘z jamoatimni mana shu qoya ustiga quraman; do‘zax darvozalari esa unga qarshi tura olmaydi. Matto 16:18.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “‘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.

> “‘Yashirin narsalar Egamiz Xudoyimizgadir; ammo oshkor qilingan narsalar esa bizga va farzandlarimizga abadiy tegishlidir.’ Qonunlar takrori 29:29. Xudo yaratilish ishini aynan qanday amalga oshirgani haqida U buni hech qachon insonlarga ochib bermagan; inson ilmi Taoloning sirlarini tagiga yeta olmaydi. Uning yaratuvchi qudrati O‘zining mavjudligi kabi aql yetmasdir.”

> “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.

> “Xudo ilm-fanda ham, san’atda ham dunyo uzra toshib yog‘iladigan nur oqimiga yo‘l qo‘ygan; ammo o‘zlarini ilmiy deb da’vo qiluvchi kishilar bu mavzularni faqat insoniy nuqtayi nazardan bayon qilsalar, ular shubhasiz noto‘g‘ri xulosalarga keladilar. Agar nazariyalarimiz Muqaddas Bitiklarda topilgan dalillarga zid bo‘lmasa, Xudoning Kalomi ochib bermagan narsalar haqida mushohada yuritish beozor bo‘lishi mumkin; biroq Xudoning Kalomini tark etib, Uning yaratgan ishlarini ilmiy tamoyillar asosida tushuntirishga urinadiganlar xaritasiz va kompassiz noma’lum ummon uzra oqib ketmoqdalar. Eng buyuk zakovat egalari ham, agar tadqiqotlarida Xudoning Kalomi yo‘l ko‘rsatmasa, ilm bilan vahiy o‘rtasidagi munosabatlarni aniqlashga urinishlarida adashib qoladilar. Yaratguvchi va Uning ishlari ularning idroki uchun shu qadar yuksakki, ularni tabiiy qonunlar bilan izohlashga ojiz bo‘lganlari sababli, ular Muqaddas Kitob tarixini ishonchsiz deb biladilar. Eski va Yangi Ahd yozuvlarining ishonchliligiga shubha qiladiganlar, yana bir qadam olg‘a borib, Xudoning mavjudligiga ham shubha qilishga yetaklanadilar; shundan so‘ng, langarlarini yo‘qotib, ular imonsizlik qoyalari orasida sarson bo‘lib qoladilar.”

> “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 kishilar imonning soddaligini yo‘qotganlar. Xudoning Muqaddas Kalomining ilohiy hokimiyatiga nisbatan qat’iy e’tiqod bo‘lishi kerak. Muqaddas Kitob insonlarning ilm-fan haqidagi tasavvurlari bilan sinovdan o‘tkazilmasligi lozim. Insoniy bilim ishonchsiz yo‘lboshchidir. Muqaddas Kitobni e’tiroz qilish maqsadida o‘qiydigan shubhachilar, ilm-fanni yoki vahiyotni nomukammal anglashlari tufayli, ular orasida ziddiyatlar borligini da’vo qilishlari mumkin; ammo ular to‘g‘ri tushunilganda, mukammal uyg‘unlikdadir. Muso Xudoning Ruhi yo‘l-yo‘rig‘i ostida yozgan, va geologiyaning to‘g‘ri nazariyasi hech qachon uning bayonotlari bilan muvofiqlashtirib bo‘lmaydigan kashfiyotlarni da’vo qilmaydi. Har bir haqiqat — tabiatda bo‘lsin yoki vahiyda bo‘lsin — o‘zining barcha namoyon bo‘lishlarida o‘zi bilan uyg‘undir.”

> “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.

> “Xudoning kalomida eng teran olimlar ham hech qachon javob bera olmaydigan ko‘plab savollar ko‘tariladi. Diqqatimiz bu mavzularga shunga qaratiladiki, kundalik hayotning oddiy narsalari orasida ham, o‘zlarining maqtalgan donoligiga qaramay, cheklangan inson aqli hech qachon to‘liq anglay olmaydigan naqadar ko‘p narsalar borligini ko‘rsin.

> “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!

> “Shunga qaramay, ilm ahli Xudoning hikmatini, U qilgan yoki qila oladigan ishlarni anglay olamiz, deb o‘ylaydilar. U, asosan, O‘z qonunlari bilan cheklangan, degan tasavvur keng tarqalgan. Insonlar yo Uning mavjudligini inkor etadilar, yo unga e’tibor bermaydilar, yoki hamma narsani, hatto Uning Ruhining inson qalbiga ta’sirini ham izohlab berishga urinadilar; va ular endi Uning nomini ulug‘lamaydilar ham, Uning qudratidan qo‘rqmaydilar ham. Ular g‘ayritabiiylikka ishonmaydilar, chunki Xudoning qonunlarini ham, Ular orqali O‘z irodasini amalga oshirishdagi Uning cheksiz qudratini ham tushunmaydilar. Odatda qo‘llanilishida, ‘tabiat qonunlari’ degan atama insonlar jismoniy olamni boshqaradigan qonunlar haqida kashf eta olgan narsalarni o‘z ichiga oladi; ammo ularning bilimi naqadar cheklangan, Yaratganning esa O‘z qonunlari bilan uyg‘un holda, shu bilan birga fanoviy mavjudotlarning idrokidan butunlay tashqarida naqadar ulkan doirada ish yurita olishi naqadar buyukdir!”

> “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.

> «Ko‘plar modda hayotiy qudratga ega, deb ta’lim beradilar — ya’ni muayyan xossalar moddaga beriladi, so‘ngra u o‘ziga xos ichki quvvat orqali o‘zi harakat qilishiga qo‘yib qo‘yiladi; tabiatning amallari esa qat’iy qonunlarga muvofiq ravishda olib boriladi, va ularga Xudoning O‘zi ham aralasha olmaydi, deb o‘rgatadilar. Bu soxta ilmdir va Xudoning kalomi bilan tasdiqlanmaydi. Tabiat o‘z Yaratuvchisining xizmatkoridir. Xudo O‘z qonunlarini bekor qilmaydi va ularga zid ravishda ish tutmaydi, balki U ularni doimo O‘z asboblari sifatida ishlatadi. Tabiat bir aqlni, bir huzurni, uning qonunlari ichida va ular orqali ish ko‘radigan faol quvvatni shahodat qiladi. Tabiatda Ota va O‘g‘ilning uzluksiz faoliyati mavjuddir. Masih deydi: “Otam shu paytgacha ishlamoqda, Men ham ishlamoqdaman”. Yuhanno 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.

> “Levilar, Nehemiya tomonidan qayd etilgan madhiyalarida shunday kuyladilar: ‘Yolg‘iz O‘zing, faqat O‘zing Egadirsan; Sen osmonni, osmonlar osmonini va undagi barcha lashkarni, yeru zaminni va undagi barcha narsalarni yaratding, … va Sen ularning barchasini saqlab turursan.’ Nehemiya 9:6. Bu dunyoga taalluqli ravishda, Xudoning yaratuvchilik ishi tamom bo‘lgan. Chunki ‘amallar dunyo tamalidan beri tugallangan edi.’ Ibroniylarga 4:3. Ammo Uning qudrati O‘z yaratganlarini saqlab turishda hanuz namoyon bo‘lmoqda. Bir marta harakatga keltirilgan mexanizm o‘zidagi ichki quvvat bilan o‘z-o‘zidan ishlashda davom etayotgani uchun tomir urmaydi va nafas nafasga ulanmaydi; balki har bir nafas, yurakning har bir urishi ‘Unda yashayotganimiz, harakat qilayotganimiz va mavjud bo‘lganimiz’ Zotning hamma narsani qamrab oluvchi g‘amxo‘rligining dalilidir. Havoriylar 17:28. Yer yil sayin o‘z hosilini berib, quyosh atrofidagi harakatini davom ettirayotgani ham undagi tug‘ma qudrat sababli emas. Sayyoralarni Xudoning qo‘li boshqaradi va ularni osmon bo‘ylab tartibli yurishlarida o‘z o‘rnida saqlab turadi. U ‘ularning lashkarini sanab chiqaradi; Ularning hammasini nomlari bilan ataydi; qudratining buyukligi bois, kuchda qudratli bo‘lgani uchun ulardan birortasi ham yo‘qolmaydi.’ Ishayo 40:26. O‘simliklarning o‘sib-yashnashi, barglarning chiqishi va gullarning ochilishi Uning qudrati bilan bo‘ladi. U ‘tog‘larda o‘t o‘stiradi’ (Zabur 147:8) va vodiylarni serhosil qiladigan ham O‘zidir. ‘O‘rmondagi barcha hayvonlar … o‘z yeguliklarini Xudodan izlaydi,’ va eng kichik hasharotdan tortib insongacha bo‘lgan har bir tirik mavjudot har kuni Uning ilohiy parvarishiga muhtojdir. Zaburchining go‘zal so‘zlari bilan aytganda, ‘Bularning hammasi Senga ko‘z tikadi…. Ularga berganingni terib olurlar; qo‘lingni ochganingda, yaxshilikka to‘ladilar.’ Zabur 104:20, 21, 27, 28. Uning kalomi unsurlarni boshqaradi; U osmonlarni bulutlar bilan qoplaydi va yer uchun yomg‘ir tayyorlaydi. ‘U qorni yungdek yog‘diradi; qirovni kuldek sochadi.’ Zabur 147:16. ‘U O‘z ovozini yangratganida, osmonlarda suvlar shovqini ko‘payadi; U yerning chekkalaridan bug‘larni ko‘taradi; yomg‘ir bilan birga chaqmoqlarni hosil qiladi va shamolni O‘z xazinalaridan chiqaradi.’ Yeremiyo 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.

> “Xudo hamma narsaning asosidir. Har qanday haqiqiy fan Uning ishlari bilan uyg‘undir; har qanday haqiqiy ta’lim Uning hukmronligiga itoat etishga yetaklaydi. Fan nazarimizga yangi mo‘jizalarni ochadi; u yuksaklarga parvoz qiladi va yangi tubanliklarni tadqiq etadi; ammo o‘z izlanishlaridan ilohiy vahiyga zid keladigan hech narsani olib kelmaydi. Johillik fanга murojaat qilish orqali Xudo haqidagi yolg‘on qarashlarni qo‘llab-quvvatlashga urinishi mumkin, biroq tabiat kitobi bilan yozilgan Kalom bir-biriga nur sochadi. Shunday qilib, biz Yaratganga sajda qilishga va Uning Kalomiga ongli ishonch bilan qarashga yetaklanamiz.” Patriarchs and Prophets, 113–115.

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