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

Ìwé Dáníẹ́lì – Ọgọ́rùn-ún kan lẹ́ẹ̀dọ́gbọ̀n àti márùn-ún

Divinity Embodied: The Profound Confession of Peter and Its Implications

Ìwà Ọlọ́run Nínú Ara: Ìjẹ́wọ́ Jinlẹ̀ ti Peteru àti Àwọn Ìtẹ̀síwájú Rẹ̀

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.

Nígbà tí Peteru gbé ìdáhùn rẹ̀ kalẹ̀ sí ìbéèrè Kristi ní ti ẹni tí àwọn ọmọ-ẹ̀yìn wí pé Kristi jẹ́, ó sọ pé Jesu ni Ẹni Ààmì-òróró, Kristi, Mèsáyà náà. Ó tún sọ pé Òun ni Ọmọ Ọlọ́run.

> 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.

> Nígbà tí Jésù dé agbègbè Kesarea Filipi, ó béèrè lọ́wọ́ àwọn ọmọ-ẹ̀yìn rẹ̀ pé, “Ta ni àwọn ènìyàn wí pé èmi, Ọmọ ènìyàn, jẹ́?” Wọ́n sì wí pé, “Àwọn kan wí pé ìwọ ni Johanu Oníbatisí; àwọn mìíràn, Elijah; àwọn mìíràn sì ni Jeremiah, tàbí ọ̀kan nínú àwọn wòlíì.” Ó wí fún wọn pé, “Ṣùgbọ́n ẹ̀yin, ta ni ẹ̀yin wí pé èmi jẹ́?” Simonu Peteru sì dáhùn, ó sì wí pé, “Ìwọ ni Kristi, Ọmọ Ọlọ́run alààyè.” Jésù sì dáhùn, ó sì wí fún un pé, “Alábùkún ni ìwọ, Simonu Barjona; nítorí ẹran ara àti ẹ̀jẹ̀ kò fi èyí hàn fún ọ, bí kò ṣe Baba mi tí ó wà ní ọ̀run. Èmi pẹ̀lú sì wí fún ọ pé, ìwọ ni Peteru, àti lórí àpáta yìí ni èmi yóò kọ ìjọ mi; àwọn ẹnu-bọ̀nà ọ̀run àpáàdì kì yóò sì borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ; ohunkóhun tí ìwọ bá dè ní ayé, a ó dè é ní ọ̀run; ohunkóhun tí ìwọ bá tú ní ayé, a ó tú ú ní ọ̀run.” Matteu 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.

Nípasẹ̀ Pétérù ni Ẹ̀mí Mímọ́ gbé òtítọ́ pàtàkì kalẹ̀ fún ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún [144,000] kí wọ́n lè lóye. Ó ṣe bẹ́ẹ̀ ní Páníùmù, èyí tí í ṣe Késáríà Fílípì. Páníùmù ni ibi tẹ́ńpìlì mímọ́ jùlọ nínú ìjọsìn dragoni, nítorí Gíríìsì dúró fún ayé, àti ayé ní àwọn ọjọ́ ìkẹyìn ni Àjọ Ìṣọ̀kan Àgbáyé, ẹni tí í ṣe aṣojú ayé dragoni. “Àwọn ẹnu-bọ́ọ̀nù ọ̀run àpáàdì” jẹ́ orúkọ fún tẹ́ńpìlì Pani, ọlọ́run ewúrẹ́ ti Gíríìkì. A kọ tẹ́ńpìlì náà sí iwájú ihò kan tí ó ní Orísun Páníùmù nínú rẹ̀. Orísun Páníùmù ń pèsè omi fún Odò Jọ́dánì, èyí tí í ṣe àmì Kristi.

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.

Orúkọ náà “Jordan” túmọ̀ sí “ẹni tí ń sọ̀kalẹ̀,” ó sì bẹ̀rẹ̀ ìrìnàjò rẹ̀ ní agbègbè olókè ńlá ti àríwá Ísírẹ́lì, ní fífa orísun àkọ́kọ́ rẹ̀ láti inú àwọn ìsun omi Òkè Hermon, gíga jùlọ nínú Hermon Range, níbi tí ìsun omi tí a ń pè ní “àwọn ẹnubodè ọ̀run àpáàdì” wà. Hermon túmọ̀ sí “mímọ́,” “Jordan” sì túmọ̀ sí “láti sọ̀kalẹ̀.” Odò Jordan ń ṣàn láti ilẹ̀ gíga Òkè Hermon, ó sì ń sọ̀kalẹ̀ gba Jordan Rift Valley, títí ó fi dé Òkun Òkú, èyí tí ó jẹ́ ibi tí ó kéré jùlọ lórí ilẹ̀ ayé.

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.”

Àwọn omi tí ń bọ́ Odò Jọ́dánì, tí ìbẹ̀rẹ̀ wọn ti wá láti inú tẹ́ńpìlì Pani, tí wọ́n sì parí dé ibi tí ó kéré jù lọ lórí ilẹ̀ ayé, ṣàpẹẹrẹ ìsàlẹ̀kalẹ̀ tí Ọmọ Ọlọ́run ṣe nígbà tí Ó fi òkè mímọ́ gíga jù lọ sílẹ̀ láti sọ̀kalẹ̀ wá sí “òkun òkú” tí ó kéré jù lọ nínú ayé yìí. Ìsàlẹ̀kalẹ̀ Kristi láti ọ̀run wá sí ikú lórí àgbélébùú tún ṣàpẹẹrẹ pé Ó gbé ẹran ara ènìyàn tí ó ṣubú wọ́ ara Rẹ̀, nítorí ìrìnàjò Rẹ̀ láti ọ̀run wá sí àgbélébùú ni àwọn omi tí ó ti “àwọn ẹnu-ọ̀nà ọ̀run àpáàdì” ń bọ́.

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.

Òkun Òkú kì í ṣe ibi tí ó rẹ̀ jùlọ lórí ilẹ̀ ayé nìkan, ṣùgbọ́n òun ni omi tí ó ní iyọ̀ jùlọ lórí ilẹ̀ ayé, ó pọ̀ ní iyọ̀ ní ìlọ́po mẹ́sàn-án ju òkun lọ. Ikú Kristi lórí àgbélébùú, gẹ́gẹ́ bí Òkun Òkú ṣe ṣàpẹẹrẹ rẹ̀, ni ibi tí Ó ti fi mú májẹ̀mú Rẹ̀ dúró pẹ̀lú ọ̀pọ̀lọpọ̀.

> 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.

> Kí ìwọ sì máa fi iyọ̀ dán gbogbo ọrẹ ẹbọ oúnjẹ rẹ; bẹ́ẹ̀ ni ìwọ kò gbọdọ̀ jẹ́ kí iyọ̀ máa ṣaláìsí nínú ọrẹ ẹbọ oúnjẹ rẹ, iyọ̀ majẹmu Ọlọ́run rẹ: pẹ̀lú gbogbo ẹbọ rẹ ni ìwọ yóò máa rú iyọ̀. Lefitiku 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.

Lójú ọ̀nà láti ọ̀dọ̀ àwọn ìsun omi Òkè Hẹ́mónì, Odò Jọ́dánì ń kọjá láàrín Òkun Gálílì, èyí tí a tún mọ̀ sí Adágún Tíbéríùsì àti Adágún Kínérẹ́tì. Gálílì túmọ̀ sí “àmì ìdì” tàbí “ibi ìyípadà.” Tíbéríùsì ni orúkọ alákòóso ará Róòmù tí ó tẹ̀ lé Ágústọ̀sì Késárì, àti nítorí ìrísí adágún náà, a fi ń pè é ní Kínérẹ́tì, èyí tí ó túmọ̀ sí “háàpù” tàbí “lírè.” Ibi ìyípadà fún aráyé ni ìgbà tí Tíbéríùsì Késárì ń ṣàkóso tí a sì kàn Jésù mọ́ àgbélébùú, tí gbogbo háàpù ní ọ̀run sì dákẹ́. Ẹ̀rí ìpínlẹ̀ ilẹ̀-ayé ti Odò Jọ́dánì ní ìbáṣepọ̀ pẹ̀lú “àwọn ẹnu-ọ̀nà ọ̀run àpáàdì,” èyí tí í ṣe tẹ́ńpìlì ọlọ́run ará Gíríìkì Pan, ń sọ̀rọ̀ sí ẹ̀rí náà tí Pétérù kéde nípasẹ̀ ìmísí Ẹ̀mí Mímọ́.

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.

Ìṣedàjẹ́ ara Kristi ni ìṣọ̀kan Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn tí ó ṣẹlẹ̀ nígbà tí Ọmọ Ọlọ́run tí í ṣe Ọlọ́run gba ara ènìyàn wọ̀ fún ara Rẹ̀, nípa bẹ́ẹ̀ ń ṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú omi tí ń jáde láti orísun Pani tí ó ń bọ Odò Jọ́dánì. Ohun tí ń bọ orísun Pani ni ìrì, òjò, àti yìnyín tí ó rọ̀ sórí àwọn òkè Hẹ́mọ́nù, Hẹ́mọ́nù sì ń ṣojú “òkè mímọ́,” èyí tí í ṣe Jerúsálẹ́mù òkè ọ̀run.

> 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.

> Orin Ìgòkè ti Dafidi. Wò ó, bí ó ti dára tó, bí ó sì ti dùn tó, fún àwọn arákùnrin láti máa gbé pọ̀ ní ìṣọ̀kan! Ó dàbí òróró iyebíye lórí orí, tí ó ṣàn sọ̀kalẹ̀ sí irùngbọ̀n, àní irùngbọ̀n Aaroni: tí ó sì ṣàn sọ̀kalẹ̀ dé etí aṣọ rẹ̀; Bí ìrì Hẹ́mọni, àti bí ìrì tí ó sọ̀kalẹ̀ sórí àwọn òkè Sioni: nítorí níbẹ̀ ni Olúwa ti pàṣẹ ìbùkún náà, àní ìyè títí láé. Sáàmù 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.

“òróró iyebíye” tí ń ṣàn kalẹ̀ lórí irùngbọ̀n Árónì ni òróró tí a lò nígbà tí wọ́n fi yàn án, pẹ̀lú àwọn ọmọ rẹ̀, sí mímọ́ gẹ́gẹ́ bí àlùfáà Ọlọ́run.

> 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.

> Ìwọ yóò sì mú lára ẹ̀jẹ̀ tí ó wà lórí pẹpẹ, àti lára òróró ìyàsímímọ́, kí o sì wọn un sórí Áárónì, àti sórí aṣọ rẹ̀, àti sórí àwọn ọmọ rẹ̀, àti sórí aṣọ àwọn ọmọ rẹ̀ pẹ̀lú rẹ̀: a ó sì yà á sí mímọ́, àti aṣọ rẹ̀, àti àwọn ọmọ rẹ̀, àti aṣọ àwọn ọmọ rẹ̀ pẹ̀lú rẹ̀. Eksodu 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.

Peteru sọ ìjẹ́wọ́ ti gbogbo àwọn ọmọ-ẹ̀yìn náà jáde, àti ní ṣíṣe bẹ́ẹ̀ ó sọ ìjẹ́wọ́ ti ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà jáde, àwọn tí a ó fi àmì òróró yàn gẹ́gẹ́ bí ẹgbẹ́ àlùfáà kan ṣoṣo tí a gbé sókè gẹ́gẹ́ bí àsíá. “Òróró” tí ó fi àmì òróró yàn Áárónì, jẹ́ bí ìrì Òkè Hẹ́mọ́nù pẹ̀lú, bẹ́ẹ̀ sì ni ìrì àwọn òkè Siọ́nì pẹ̀lú. “Òróró” náà àti “ìrì” náà ni ìhìn tí ó dúró fún ìfiyàn Ẹ̀mí Mímọ́.

> 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.

> Ẹ fi etí sílẹ̀, ẹ̀yin ọ̀run, èmi yóò sì sọ̀rọ̀; ìwọ ilẹ̀ ayé náà, gbọ́ ọ̀rọ̀ ẹnu mi. Ẹ̀kọ́ mi yóò rọ̀ bí òjò, ọ̀rọ̀ mi yóò ṣàn kalẹ̀ bí ìrì, bí òjò kékeré lórí ewé tútù, àti bí àkùdàáyà lórí koríko: Nítorí èmi yóò kéde orúkọ Olúwa: ẹ fi títóbi fún Ọlọ́run wa. Diutarónómì 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.

“Ìrì” náà ni “ẹ̀kọ́” tí ń sọ̀ kalẹ̀ lórí àwọn òkè Síónì, ó sì jẹ́ “òróró” ìfúnróró tí ń sọ ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún di ọ̀kan, àwọn ẹni tí í ṣe àlùfáà Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Ẹ̀kọ́ náà ń rọ̀ bí òjò, ó sì ń ṣàn jáde bí ìrì nítorí pé a “ti tẹ̀ ẹ́ jáde.” A ti tẹ̀ ẹ́ jáde nítorí pé ọ̀run àti ayé yóò fetí sí i, kí wọ́n sì gbọ́ ọ̀rọ̀ ẹnu Rẹ̀, nípasẹ̀ ẹgbẹ́ àlùfáà kan tí a sọ di ọ̀kan, tí í ṣe àsíá tí ń kéde àwọn ìránṣẹ́ ti Ẹkún Àárín Òru àti Ẹkún Ńlá.

> 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.

> Bí ó ti lẹ́wà tó lórí àwọn òkè ni ẹsẹ̀ ẹni tí ń mú ìròyìn ayọ̀ wá, tí ń kéde àlàáfíà; ẹni tí ń mú ìròyìn ayọ̀ ohun rere wá, tí ń kéde ìgbàlà; tí ń wí fún Sioni pé, Ọlọ́run rẹ ń jẹ ọba! Àwọn olùṣọ́ rẹ yóò gbé ohùn wọn sókè; wọn yóò fi ohùn wọn kọrin pọ̀: nítorí wọn yóò rí i lójúkojú, nígbà tí Oluwa yóò tún mú Sioni padà. Ẹ bú sílẹ̀ ní ayọ̀, ẹ kọrin pọ̀, ẹ̀yin ibi ahoro Jerusalẹmu: nítorí Oluwa ti tu àwọn ènìyàn rẹ̀ nínú, ó ti rà Jerusalẹmu padà. Oluwa ti ṣí apá mímọ́ rẹ̀ payá ní ojú gbogbo àwọn orílẹ̀-èdè; gbogbo ìpẹ̀kun ayé yóò sì rí ìgbàlà Ọlọ́run wa. Isaiah 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.

Àwọn olùṣọ́ ọjọ́ ìkẹyìn, tí Peteru ṣàpẹẹrẹ wọn, ń kéde ìgbàlà àti àlàáfíà, wọn yóò sì di ọ̀kan, nítorí wọn yóò ríran ní ojú kan náà. Èyí ń ṣẹlẹ̀ nígbà tí “Olúwa mú Síónì padà wá.” Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “mú padà wá” túmọ̀ sí “yí padà.” Nígbà tí Olúwa bá yí Síónì padà, ó túmọ̀ sí pé Síónì ti wà ní ìgbèkùn, gẹ́gẹ́ bí ìtúká náà ṣe ṣàpẹẹrẹ rẹ̀, a sì yí i padà nígbà tí ìgbèkùn náà bá dópin.

> 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.

> Nítorí báyìí ni Olúwa wí pé, Lẹ́yìn ọdún àádọ́rin tí yóò pé ní Babeli, Èmi yóò bẹ̀ yín wò, èmi yóò sì mú ọ̀rọ̀ rere mi ṣẹ sí yín, nípa mímú yín padà sí ibi yìí. Nítorí mo mọ ìrònú tí mo ń rò sí yín, ni Olúwa wí, ìrònú àlàáfíà, kì í ṣe ti ibi, láti fi òpin tí ẹ ń retí fún yín. Nígbà náà ni ẹ̀yin yóò ké pe mi, ẹ ó sì lọ gbàdúrà sí mi, èmi yóò sì fetí sí yín. Ẹ ó sì wá mi, ẹ ó sì rí mi, nígbà tí ẹ bá fi gbogbo ọkàn yín wá mi. A ó sì rí mi, ni Olúwa wí: èmi yóò sì yí ìgbèkùn yín padà, èmi yóò sì kó yín jọ láti gbogbo orílẹ̀-èdè, àti láti gbogbo ibi tí mo ti lé yín lọ, ni Olúwa wí; èmi yóò sì mú yín padà sí ibi láti ibẹ̀ tí mo ti mú yín lọ ní ìgbèkùn. Jeremiah 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.

Gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn, àti ní àwọn ọjọ́ ìkẹyìn àwọn ènìyàn Rẹ̀ wà nínú ìgbèkùn kan tí a ó yí padà, kí ẹ̀rí àsọtẹ́lẹ̀ lè ṣẹ.

> 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.

> Ọ̀rọ̀ tí ó tọ Jeremáyà wá láti ọ̀dọ̀ Olúwa, pé, Báyìí ni Olúwa Ọlọ́run Ísráẹ́lì wí, pé, Kọ gbogbo ọ̀rọ̀ tí mo ti sọ fún ọ sínú ìwé kan. Nítorí, wò ó, àwọn ọjọ́ ń bọ̀, ni Olúwa wí, tí èmi yóò mú ìgbèkùn àwọn ènìyàn mi Ísráẹ́lì àti Júdà padà, ni Olúwa wí: èmi yóò sì mú wọn padà sí ilẹ̀ tí mo fi fún àwọn baba wọn, wọn yóò sì gbà á. Jeremáyà 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.

Lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀ tí wọ́n fi sùn, gẹ́gẹ́ bí Lásárù ṣe sùn fún ọjọ́ mẹ́rin, tí Dáníẹ́lì sì ṣọ̀fọ̀ fún ọjọ́ mọ́kànlélógún, Máíkẹ́lì jí àwọn ẹlẹ́rìí méjèèjì náà dìde, ẹni tí wọ́n jẹ́ àwọn ènìyàn Rẹ̀ ní ọjọ́ ìkẹyìn, ó sì mú wọn wá sínú ìṣọ̀kan, ó tún fi òróró yàn wọ́n nípasẹ̀ ìránṣẹ́ kan tí a tẹ̀ jáde káàkiri ayé. Ìránṣẹ́ náà ni “ìrì” Òkè Hẹ́mọ́nì (òkè mímọ́), tí ń bọ́ orísun omi Pani jẹ, èyí tí ó sì ń bọ Odò Jọ́dánì lẹ́yìn náà. Ìfí-oróró-yàn tí a ṣe nípasẹ̀ ìránṣẹ́ náà dúró fún ìfí-oróró-yàn Jésù, tí ó ṣàmì sí àkókò tí Ó di Kristi, èyí tí Pétérù fi mọ̀.

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.

Nígbà tí Peteru fi dá Kristi mọ̀ gẹ́gẹ́ bí Ọmọ Ọlọ́run, ó ṣàfihàn Kristi gẹ́gẹ́ bí Ọmọ Ọlọ́run àti Ọmọ ènìyàn pẹ̀lú, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípa omi “àwọn ẹnu-ọ̀nà ọ̀run àpáàdì” tí ń bọ́ Odò Jọ́dani. Ìjẹ́wọ́ Peteru jẹ́ èso ìmísí Ẹ̀mí Mímọ́, ó sì jẹ́ òtítọ́ náà—pé Jésù ni Kristi, Ẹni Ààmì-òróró, àti pé Òun jẹ́ Ọlọ́run àti ènìyàn pẹ̀lú—ni Jésù tọ́ka sí gẹ́gẹ́ bí òtítọ́ tí yóò jẹ́ àárín gbùngbùn ìjà sí àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn, àwọn tí Kristi ṣe ìlérí pé wọn yóò ṣẹ́gun; nítorí “àwọn ẹnu-ọ̀nà ọ̀run àpáàdì” kì yóò borí òtítọ́ yìí.

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.

Òtítọ́ ni pé ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, gẹ́gẹ́ bí a ti fi àmì òróró yàn Jésù ní ìgbà ìrìbọmi Rẹ̀, bẹ́ẹ̀ ni fífi èdìdì mọ́ àwọn ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì bẹ̀rẹ̀, àti nínú ìtàn náà ìbànújẹ́ yóò wà tí yóò pa àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn, títí Yóò fi jí wọn dìde, tí Yóò sì yi ìgbèkùn wọn padà. Ìlànà àjíǹde náà ní ìṣọ̀kan àwọn ènìyàn Rẹ̀ sí ọmọ-ogun alágbára kan tí a gbé sókè gẹ́gẹ́ bí àsíá. Iṣẹ́ jíjí dìde, ìwẹ̀nùmọ́, ìṣọ̀kan àti gbígbé sókè, lẹ́yìn ikú ní àwọn òpópónà, ni a ṣàfihàn nínú ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún nínú orí kọkànlá ti Dáníẹ́lì, pẹ̀lú àwọn ìpín míì nínú Bíbélì. Ṣùgbọ́n nínú ẹsẹ̀ mẹ́tàlá títí dé mẹ́ẹ̀ẹ́dógún, Kristi ti tún mú àwọn ọmọ-ẹ̀yìn Rẹ̀ wá sí Kesarea Filipi, sí Paniomu, níbẹ̀ ni a sì ti fi èdìdì Ọlọ́run tẹ̀ mọ́ wọn títí láé.

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”.

Nígbà nìkan tí a bá lóye ìjinlẹ̀ àwọn òtítọ́ wọ̀nyí, ni a lè mọ̀ àwọn ìṣípayá òtítọ́ tí ó wà nínú ẹ̀rí Kesarea Filipi. Nínú ẹsẹ̀ kejìdínlógún ti orí kẹrìndínlógún nínú Matteu, a yí orúkọ Simoni Báriónà padà sí Peteru, èyí tí ó ṣàpẹẹrẹ ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀ nínú àpilẹ̀kọ kan láìpẹ́ yìí. Ìṣípayá ìṣirò tí a fi múlẹ̀ nínú ẹsẹ̀ náà ń gbé Jesu ga gẹ́gẹ́ bí Onínọ́mbà Àgbàyanu, nítorí kì í ṣe pé a lè lóye Peteru nìkan gẹ́gẹ́ bí aṣojú ẹgbẹ̀rún mẹ́rìnlélógójì [144,000], ṣùgbọ́n Matteu 16:18 pẹ̀lú jẹ́ ààmì ìṣirò ti “phi”.

Before we address the mathematics associated with “phi,” it should be noted that “phi” is part of the word “Philippi,” the second of the two names of the town of Panium. Verse eighteen identifies that Jesus spoke to Peter in Hebrew, which was recorded in Greek, and later translated into English. Those three steps address Christ’s control over His Word. When the word is considered with the mathematical system of multiplying the numbered positions, it identifies that the name Peter equates to one hundred and forty-four thousand, thus emphasizing Jesus as the Wonderful Numberer. In the very same verse, where Jesus proclaims that He will build His church the Wonderful Numberer controlled the translation process to ensure that the truth represented in verse eighteen in chapter sixteen, would represent the mathematical symbol of “phi.”

Kí a tó sọ̀rọ̀ nípa ìṣirò tí ó ní í ṣe pẹ̀lú “phi,” ó yẹ kí a ṣàkíyèsí pé “phi” jẹ́ apá kan nínú ọ̀rọ̀ “Philippi,” èyí tí í ṣe èkejì nínú àwọn orúkọ méjì ti ìlú Panium. Ẹsẹ̀ kẹtàlá-dín-lógún fi hàn pé Jésù bá Peteru sọ̀rọ̀ ní èdè Hébérù, a sì kọ ọ́ sílẹ̀ ní èdè Gíríìkì, lẹ́yìn náà a túmọ̀ ọ́ sí èdè Gẹ̀ẹ́sì. Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí ń tọ́ka sí àkóso Kristi lórí Ọ̀rọ̀ Rẹ̀. Nígbà tí a bá wo ọ̀rọ̀ náà pẹ̀lú ètò ìṣirò ti ìlọ́po àwọn ipò tí a fi nọ́ńbà sí, ó fi hàn pé orúkọ Peteru dọ́gba pẹ̀lú ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, báyìí ni ó ṣe ń tẹnumọ́ Jésù gẹ́gẹ́ bí Olùṣirò Alágbàyanu. Nínú ẹsẹ̀ kan náà gan-an, níbi tí Jésù ti kéde pé Òun yóò kọ́ ìjọ Rẹ̀, Olùṣirò Alágbàyanu náà ṣàkóso ìlànà ìtumọ̀ náà láti jẹ́rìí pé òtítọ́ tí a ṣàpẹẹrẹ nínú ẹsẹ̀ kẹtàlá-dín-lógún nínú orí kẹrìndínlógún yóò ṣàfihàn àmì ìṣirò “phi.”

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

> Mo sì wí fún ọ pẹ̀lú, pé ìwọ ni Peteru, àti lórí àpáta yìí ni èmi yóò kọ ìjọ mi; àwọn ẹnubodè ọ̀run àpáàdì kì yóò borí rẹ̀. Matteu 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.

A kò kọ́ ìjọ Rẹ̀ lórí ẹ̀kọ́ nìkan pé Jésù ni Kristi, àti pé Òun ni Ọmọ Ọlọ́run, ṣùgbọ́n pẹ̀lú lórí òtítọ́ náà pé Òun ni Ọ̀rọ̀ náà, àti pé Ọ̀rọ̀ náà ni ó dá ohun gbogbo sílẹ̀, tí ó sì ń ṣàkóso ohun gbogbo, títí kan ìṣirò, gírámà, àti iṣẹ́ àwọn ènìyàn.

> 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.

> Nínú ẹni náà pẹ̀lú ni a sì ti rí ogún gbà, níwọ̀n bí a ti yàn wá tẹ́lẹ̀ gẹ́gẹ́ bí ète ẹni tí ń ṣiṣẹ́ ohun gbogbo gẹ́gẹ́ bí ìpinnu ìfẹ́ tirẹ̀. Efesu 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, tí a sábà máa ń ṣojú fún pẹ̀lú lẹ́tà Gíríìkì φ (phi), jẹ́ àdúróṣinṣin ìṣirò kan tí ó fẹrẹ̀ tó 1.618033988749895. Nọ́mbà yìí ni a mọ̀ sí ìpín wúrà tàbí ìwòntúnwonsì àtọ̀runwá. Ó jẹ́ “nọ́mbà aláìlógún”, èyí tí ó túmọ̀ sí pé a kò lè fi hàn gẹ́gẹ́ bí ìdá méjì tí ó rọrùn, àti pé ìfarahàn rẹ̀ ní ẹ̀yà onídesímà ń bá a lọ láìní òpin láìsí àtúnbọ̀.

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.

Ìwọ̀n wúrà ní ọ̀pọ̀lọpọ̀ àbùdá àgbàyanu, ó sì ń hàn ní oríṣìíríṣìí àyíká nínú ìṣirò, iṣẹ́ ọnà, faaji, ẹ̀dá, àti àwọn pápá mìíràn. A máa ń rí i lọ́pọ̀ ìgbà nínú àwọn ìrísí jiọ́mẹ́tírì, bíi onígun mẹ́rin, onígun márùn-ún, àti dodecahedron, níbi tí ìbáwọ̀n apá tó gùn sí apá tó kúrú fi dọ́gba pẹ̀lú phi.

In art and architecture, the golden ratio is believed to create aesthetically pleasing proportions. It has been used by artists and architects throughout history, from ancient civilizations to the Renaissance and beyond, to design compositions, buildings, and artworks. In mathematics, the golden ratio appears in various mathematical equations and sequences, including the Fibonacci sequence, where each term is the sum of the two preceding terms. As the terms of the Fibonacci sequence increase, the ratio of consecutive terms approaches phi.

Nínú iṣẹ́ ọnà àti iṣẹ́ amúlé, a gbà pé ìwọ̀n wúrà ń dá àwọn ìpín tó lẹ́wà dára sílẹ̀. Àwọn olórin àti àwọn ayaworan ti lò ó jálẹ̀ ìtàn, láti ọ̀dọ̀ àwọn ọlàjú ìgbàanì dé àkókò Renaissance àti sí i, láti ṣe àkópọ̀, àwọn ilé, àti àwọn iṣẹ́ ọnà. Nínú ìṣirò, ìwọ̀n wúrà farahàn nínú onírúurú àfòpiná ìṣirò àti àtẹ̀lé nọ́mbà, títí kan àtẹ̀lé Fibonacci, níbi tí ọ̀kọ̀ọ̀kan ọ̀rọ̀ rẹ̀ ti jẹ́ àpapọ̀ àwọn ọ̀rọ̀ méjì tó ṣáájú rẹ̀. Bí àwọn ọ̀rọ̀ inú àtẹ̀lé Fibonacci ṣe ń pọ̀ sí i, ìbáṣepọ̀ àwọn ọ̀rọ̀ tó tẹ̀ lé ara wọn ń sún mọ́ phi.

In verse 16:18, we find the mathematical phi (1.618…). Jesus, the God “who worketh all things after the counsel of his own will,” determined to place His signature of being Palmoni, the Wonderful Number, or the Numberer of Secrets in the prophetic geography that identifies the battleground of His church against the gates of hell in the last days. At that prophetic battleground, through His control of numbers, He represented the one hundred and forty-four thousand with “Peter”, who had his name changed from “Simon” the one who hears the message of the dove, to “Peter”, thus marking the one hundred and forty-four thousand as His last days covenant people.

Nínú ẹsẹ̀ 16:18, a rí fíi ìṣirò náà (1.618…). Jésù, Ọlọ́run “ẹni tí ń ṣiṣẹ́ ohun gbogbo gẹ́gẹ́ bí ìpinnu ìfẹ́ tirẹ̀,” pinnu láti fi àkọlé ìdánimọ̀ Rẹ̀ gẹ́gẹ́ bí Palmoni, Nọ́mbà Ìyanu, tàbí Olùkà Àwọn Àṣírí, sílẹ̀ nínú ilẹ̀-ayé àsọtẹ́lẹ̀ tí ń dá ibi ogun ìjà ìjọ Rẹ̀ mọ̀ lòdì sí àwọn ẹnu-ọ̀nà ọ̀run àpáàdì ní àwọn ọjọ́ ìkẹyìn. Ní ibi ogun àsọtẹ́lẹ̀ náà, nípasẹ̀ àkóso Rẹ̀ lórí àwọn nọ́mbà, Ó ṣàpẹẹrẹ ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin] náà pẹ̀lú “Peter”, ẹni tí a yí orúkọ rẹ̀ padà láti “Simon”, ẹni tí ó gbọ́ ìránṣẹ́ àdàbà, sí “Peter”; báyìí ni Ó ṣe fi àmì mọ́ ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin] náà gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú Rẹ̀ ní àwọn ọjọ́ ìkẹyìn.

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.

“Àpáta” tí Ó yàn láti kọ ìjọ Rẹ̀ lé lórí ni àpáta ìpìlẹ̀, ìpìlẹ̀ àti òkúta igun àkọ́kọ́ ti “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n, nítorí kò sí ìpìlẹ̀ òtítọ́ kankan tí kì í ṣe Kristi. Láti inú ìrìbọmi Kristi, nígbà tí Simoni “gbọ́” ìhìnrere ẹyẹ àdàbà títí dé orí àgbélébùú Òkun Òkú, fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọjọ́, lẹ́ẹ̀mejì lójoojúmọ́, ìrúbọ òwúrọ̀ àti ìrúbọ ìrọ̀lẹ́ wà, àfi ní ọjọ́ ìkẹyìn ti ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọjọ́ náà, nítorí ní ọjọ́ náà, ìrúbọ ìrọ̀lẹ́ yọ kúrò lọ́wọ́ àlùfáà, àti lórí àgbélébùú Kristi kú gẹ́gẹ́ bí ọrẹ ẹbọ ẹ̀ẹ̀ẹ́dẹ́gbẹ̀ta [2,520].

> “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.

> “Gbogbo rẹ̀ jẹ́ ìbẹ̀rù ńlá àti ìdàrúdàpọ̀. Àlùfáà náà ti fẹ́ pa ẹbọ náà; ṣùgbọ́n ọ̀bẹ̀ náà bọ́ kúrò lọ́wọ́ rẹ̀ tí agbára ti kúrò nínú rẹ̀, ọ̀dọ́-àgùntàn náà sì sá. Àpẹẹrẹ ti pàdé ohun tí a fi ń ṣe àfihàn rẹ̀ nínú ikú Ọmọ Ọlọ́run. A ti rú ẹbọ ńlá náà. Ọ̀nà sí ibi mímọ́ jùlọ ti ṣí sílẹ̀. A ti pèsè ọ̀nà tuntun àti alààyè fún gbogbo ènìyàn. Kò sí mọ́ tí ẹ̀dá ènìyàn ẹlẹ́ṣẹ̀, aláìnírètí nínú ìbànújẹ́, yóò máa dúró de wíwá àlùfáà àgbà.” 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.

“Àpáta” tí Yóò fi kọ ìjọ Rẹ̀ lé lórí ni òkúta ìpìlẹ̀ tí àwọn akẹ́kọ̀ọ́ ilé kọ̀ sílẹ̀; nọ́ńbà rẹ̀ ni “ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún, ogún.” Nínú ẹsẹ̀ kúkúrú kan, Kírísítì fi ara Rẹ̀ hàn gẹ́gẹ́ bí Olúwa gbogbo nǹkan; nígbà tí Ó sì ṣe bẹ́ẹ̀, Ó dúró, Ó sì ń sọ̀rọ̀ nínú ẹsẹ̀ kẹtàlá sí ẹsẹ̀ kẹ́ẹ̀dógún ti orí kọkànlá nínú ìwé Dáníẹ́lì.

> 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.

> Èmi náà sì wí fún ọ pé, Pétérù ni ìwọ, àti lórí àpáta yìí ni Èmi yóò kọ ìjọ Mi; àwọn ẹnubodè ọ̀run àpáàdì kì yóò sì borí rẹ̀. Matteu 16:18.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tí ó kàn.

> “‘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.

> “‘Àwọn ohun ìkọ̀kọ̀ jẹ́ ti Jèhófà Ọlọ́run wa: ṣùgbọ́n àwọn ohun tí a ti fihàn jẹ́ tiwa àti ti àwọn ọmọ wa títí láé.’ Diutarónómì 29:29. Bí Ọlọ́run ṣe ṣe iṣẹ́ ẹ̀dá gan-an kò tíì fihàn fún ènìyàn rí; ìmọ̀ sáyẹ́ǹsì ènìyàn kò lè wá àwọn àṣírí Ẹni Ọ̀gá-ògo Jùlọ mọ́. Agbára Rẹ̀ nínú iṣẹ́ ẹ̀dá jẹ́ ohun tí a kò lè lóye, gẹ́gẹ́ bí ìwàláàyè Rẹ̀ náà ṣe jẹ́ ohun tí a kò lè fi ọgbọ́n yé.”

> “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.

> “Ọlọ́run ti jẹ́ kí ìkún-omi ìmọ́lẹ̀ kan tú sórí ayé nínú ìmọ̀ sáyẹ́ǹsì àti iṣẹ́ ọnà pẹ̀lú; ṣùgbọ́n nígbà tí àwọn ènìyàn tí wọ́n jẹ́ onímọ̀ sáyẹ́ǹsì ní ìjẹ́wọ́ bá ń sọ̀rọ̀ lórí àwọn kókó wọ̀nyí láti ojú ìwòye ènìyàn lásán, dájúdájú wọn yóò dé sí àwọn ìpinnu tí kò tọ́. Ó lè jẹ́ aláìlẹ́bi láti ronú jinlẹ̀ ju ohun tí ọ̀rọ̀ Ọlọ́run ti fihàn lọ, bí àwọn èrò wa kò bá tako àwọn òtítọ́ tí a rí nínú Ìwé Mímọ́; ṣùgbọ́n àwọn tí wọ́n kọ ọ̀rọ̀ Ọlọ́run sílẹ̀, tí wọ́n sì ń wá láti ṣàlàyé àwọn iṣẹ́ àdáyébá Rẹ̀ lórí ìlànà sáyẹ́ǹsì, wọ́n ń ṣí lọ lórí òkun àìmọ̀ láìní àtẹ ìtọ́sọ́nà tàbí kọ́mpásì. Àwọn ọkàn tí ó tóbi jù lọ, bí a kò bá fi ọ̀rọ̀ Ọlọ́run tọ́ wọn nínú ìwádìí wọn, a máa dà wọ́n lórí nínú ìsapá wọn láti tọ́pa ìbáṣepọ̀ tó wà láàárín sáyẹ́ǹsì àti ìfihàn. Nítorí pé Ẹlẹ́dàá àti àwọn iṣẹ́ Rẹ̀ ga ju ìmọ̀ wọn lọ débi pé wọn kò lè fi àwọn òfin àdánidá ṣàlàyé wọn, wọ́n ka ìtàn inú Bíbélì sí ohun tí kò ṣeé gbára lé. Àwọn tí wọ́n ń ṣiyèméjì sí ìgbẹ́kẹ̀lé àwọn àkọsílẹ̀ Majẹmu Láéláé àti Majẹmu Tuntun, a ó mú wọn lọ láti gbé ìgbésẹ̀ kan síwájú, kí wọ́n sì ṣiyèméjì nípa wíwà Ọlọ́run; lẹ́yìn náà, nígbà tí wọ́n bá ti pàdánù ìdákọ̀ró wọn, a ó fi wọ́n sílẹ̀ kí wọ́n máa lù kiri lórí àwọn àpáta àìgbọ́gbọ́.”

> “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.

> “Àwọn ènìyàn wọ̀nyí ti pàdánù ìrọ̀rùn ìgbàgbọ́. Ó yẹ kí ìgbàgbọ́ tí ó dúró ṣinṣin wà nínú àṣẹ àtọ̀runwá ti Ọ̀rọ̀ Mímọ́ Ọlọ́run. Kì í ṣe pé kí a fi ìmọ̀ràn ènìyàn nípa sáyẹ́ǹsì dán Bíbélì wò. Ìmọ̀ ènìyàn jẹ́ amọ̀nà tí a kò lè fi gbẹ́kẹ̀ lé. Àwọn aláiyègbàgbọ́ tí ń ka Bíbélì nítorí láti máa wá àríwísí, lè, nípasẹ̀ òye aláìpé nípa bóyá sáyẹ́ǹsì tàbí ìṣípayá, sọ pé àwọn ti rí ìtakora láàárín wọn; ṣùgbọ́n bí a bá lóye wọn ní tòótọ́, wọ́n wà ní ìbámu pípé. Mósè kọ̀wé lábẹ́ ìtọnisọ́nà Ẹ̀mí Ọlọ́run, ìmọ̀-ẹ̀dá ilẹ̀ tí ó péye kì yóò sì ní fi èrò ìṣàwárí hàn pé ó ti ṣàwárí ohun tí a kò lè bá àwọn ọ̀rọ̀ rẹ̀ mu. Gbogbo òtítọ́, yálà nínú ẹ̀dá tàbí nínú ìṣípayá, bá ara rẹ̀ mu ní gbogbo ìfarahàn rẹ̀.”

> “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.

> “Nínú ọ̀rọ̀ Ọlọ́run, a gbé ọ̀pọ̀lọpọ̀ ìbéèrè dìde tí àwọn ọ̀mọ̀wé tó jinlẹ̀ jùlọ kò lè dáhùn láéláé. A ń fa àkíyèsí sí àwọn kókó-ọrọ wọ̀nyí láti fi hàn wá bí ọ̀pọ̀ nǹkan ṣe wà, àní láàárín àwọn ohun tí ó wọ́pọ̀ nínú ìgbésí ayé ojoojúmọ́, tí ọkàn ènìyàn tí ó ní ààlà, pẹ̀lú gbogbo ọgbọ́n tí wọ́n ń fi yangàn, kò lè lóye rẹ̀ ní kíkún láéláé.

> “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!

> “Ṣùgbọ́n àwọn ènìyàn ìmọ̀ sáyẹ́ǹsì ń rò pé àwọn lè lóye ọgbọ́n Ọlọ́run, ìyẹn èyí tí Ó ti ṣe tàbí tí Ó lè ṣe. Èrò náà ti gbilẹ̀ gidigidi pé àwọn ń fi ìhámọ́ sí i nípasẹ̀ àwọn òfin tirẹ̀. Àwọn ènìyàn yálà ń sẹ́ ìwàláàyè Rẹ̀ tàbí wọ́n ń pa á tì; tàbí wọ́n ń rò pé àwọn lè ṣàlàyé ohun gbogbo, àní ìṣiṣẹ́ Ẹ̀mí Rẹ̀ lórí ọkàn ènìyàn; wọn kò sì tún bọ̀wọ̀ fún orúkọ Rẹ̀ tàbí bẹ̀rù agbára Rẹ̀ mọ́. Wọn kò gbàgbọ́ nínú ohun àrà ọ̀run, nítorí wọn kò lóye àwọn òfin Ọlọ́run tàbí agbára ailopin Rẹ̀ láti mú ìfẹ́ Rẹ̀ ṣẹ nípasẹ̀ wọn. Gẹ́gẹ́ bí a ti máa ń lò ó ní ìgbà gbogbo, ọ̀rọ̀ náà ‘àwọn òfin ìṣẹ̀dá’ kó gbogbo ohun tí àwọn ènìyàn ti lè ṣàwárí jọ nípa àwọn òfin tí ń ṣàkóso ayé ohun ara; ṣùgbọ́n mélòó ni ìmọ̀ wọn tó, àti bí pápá iṣẹ́ náà ṣe tóbi tó nínú èyí tí Ẹlẹ́dàá lè ṣiṣẹ́ ní ìbámu pẹ̀lú àwọn òfin Tirẹ̀, síbẹ̀ ní ọ̀nà tí ó kọjá ìmòye gbogbo ẹ̀dá aláìpé pátápátá!”

> “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.

> “Ọ̀pọ̀ ènìyàn ni ń kọ́ni pé ohun èlò ayé ní agbára alààyè nínú ara rẹ̀—pé a fi àwọn ànímọ́ kan sínú ohun èlò ayé, lẹ́yìn náà a sì fi í sílẹ̀ kí ó máa ṣiṣẹ́ nípasẹ̀ agbára tí ó jẹ́ ti inú ara rẹ̀; àti pé a ń darí àwọn ìṣiṣẹ́ ìṣẹ̀dá ní ìbámu pẹ̀lú àwọn òfin títí dìde, èyí tí Ọlọ́run tìkára Rẹ̀ pàápàá kò lè dá sí i. Èyí jẹ́ ìmọ̀ èké, a kò sì fi ọ̀rọ̀ Ọlọ́run mú un dúró. Ìṣẹ̀dá jẹ́ ìránṣẹ́ Ẹlẹ́dàá rẹ̀. Ọlọ́run kì í pa àwọn òfin Rẹ̀ rẹ́ tàbí ṣiṣẹ́ lòdì sí wọn, ṣùgbọ́n Ó ń lò wọ́n nígbà gbogbo gẹ́gẹ́ bí irinṣẹ́ Rẹ̀. Ìṣẹ̀dá ń jẹ́rìí sí ọgbọ́n, sí ìwàláàyè kan, sí agbára aláṣiṣẹ́ kan, tí ń ṣiṣẹ́ nínú àti nípasẹ̀ àwọn òfin rẹ̀. Nínú ìṣẹ̀dá ni iṣẹ́ tí kò dáwọ́ dúró ti Baba àti ti Ọmọ wà. Kristi wí pé, ‘Baba mi ń ṣiṣẹ́ títí di ìsinsin yìí, èmi náà sì ń ṣiṣẹ́.’ Johanu 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.

> “Àwọn ọmọ Léfì, nínú orin ìyìn wọn tí a kọ sílẹ̀ nípasẹ̀ Nehemiah, kọrin pé, ‘Ìwọ, àní Ìwọ nìkan, ni Olúwa; Ìwọ ti dá ọ̀run, ọ̀run àwọn ọ̀run, pẹ̀lú gbogbo ogun wọn, ayé, àti gbogbo ohun tí ó wà nínú rẹ̀, … Ìwọ sì ń pa gbogbo wọn mọ́.’ Nehemiah 9:6. Ní ti ayé yìí, iṣẹ́ ìṣẹ̀dá Ọlọ́run ti parí. Nítorí pé ‘àwọn iṣẹ́ náà ni a ti parí láti ìpìlẹ̀ ayé.’ Hebrews 4:3. Ṣùgbọ́n agbára Rẹ̀ ṣì ń ṣiṣẹ́ nínú dídúró àwọn ohun tí Ó dá. Kì í ṣe nítorí pé ètò iṣẹ́ tí a ti mú lọ sí ìṣísẹ̀ lẹ́ẹ̀kan ń bá a lọ láti ṣiṣẹ́ nípa agbára àdánidá tirẹ̀ ni ọkàn fi ń lu, tí èémí sì fi ń tẹ̀ lé èémí; ṣùgbọ́n gbogbo èémí, gbogbo ìlù ọkàn, jẹ́ ẹ̀rí ìtọ́jú Rẹ̀ tí ó kún gbogbo ibi, ti Ẹni náà nínú ẹni tí ‘àwa ń gbé, tí àwa sì ń rìn, tí a sì ní ìwàláàyè wa.’ Acts 17:28. Kì í ṣe nítorí agbára àdánidá kan ni ilẹ̀ fi ń mú ọ̀pọ̀lọpọ̀ èso rẹ̀ jáde lọ́dọọdún, tí ó sì ń bá a lọ nínú ìrìn rẹ̀ yíká oòrùn. Ọwọ́ Ọlọ́run ló ń darí àwọn pílánẹ́ẹ̀tì, tí Ó sì ń pa wọ́n mọ́ ní ipò wọn nínú ìrìn àtòlẹ́sẹẹsẹ wọn kọjá nípasẹ̀ àwọn ọ̀run. Òun ni ‘ń mú ogun wọn jáde ní iye: Ó ń pe gbogbo wọn ní orúkọ nípa títóbi agbára Rẹ̀, nítorí pé Ó lágbára nínú ipá; kò sí ọ̀kan tí ó ṣàìsí.’ Isaiah 40:26. Nípasẹ̀ agbára Rẹ̀ ni ewéko fi ń dàgbà, tí ewé fi ń hàn, tí àwọn òdòdó sì ń yọ. Òun ‘ni ń mú koríko dàgbà lórí àwọn òkè ńlá’ (Psalm 147:8), àti nípasẹ̀ Rẹ̀ ni a fi ń mú àwọn àfonífojì so èso. ‘Gbogbo ẹranko igbó … ń wá oúnjẹ wọn lọ́dọ̀ Ọlọ́run,’ àti gbogbo ẹ̀dá alààyè, láti inú kòkòrò tí ó kéré jù lọ títí dé ènìyàn, ń gbára lé ìtọ́jú àbójútó Rẹ̀ lójoojúmọ́. Nínú ọ̀rọ̀ ẹlẹ́wà oníkéwì náà, ‘Gbogbo àwọn wọ̀nyí ń retí Ọ…. Ohun tí Ìwọ bá fún wọn ni wọ́n ń kó jọ: Ìwọ ń ṣí ọwọ́ Rẹ, wọ́n sì ń kún fún ohun rere.’ Psalm 104:20, 21, 27, 28. Ọ̀rọ̀ Rẹ̀ ni ó ń ṣàkóso àwọn èròjà; Ó fi ìkùukùu bò àwọn ọ̀run, Ó sì ń pèsè òjò fún ilẹ̀ ayé. ‘Ó ń fún ní yìnyín bí irun àgùntàn: Ó ń tú ìrì dídì ká bí eeru.’ Psalm 147:16. ‘Nígbà tí Ó bá sọ ohùn Rẹ̀, ọ̀pọ̀lọpọ̀ omi a wà ní àwọn ọ̀run, Ó sì ń mú kí èéfín omi gòkè láti ìpẹ̀kun ilẹ̀ ayé; Ó ń ṣe mọ̀nàmọ́ná pẹ̀lú òjò, Ó sì ń mú afẹ́fẹ́ jáde láti inú àwọn ilé ìṣúra Rẹ̀.’ Jeremiah 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.

> “Ọlọ́run ni ìpìlẹ̀ ohun gbogbo. Gbogbo sáyẹ́ǹsì tòótọ́ wà ní ìbámu pẹ̀lú àwọn iṣẹ́ Rẹ̀; gbogbo ẹ̀kọ́ tòótọ́ sì ń darí lọ sí ìgbọràn sí ìjọba Rẹ̀. Sáyẹ́ǹsì ń ṣí àwọn ìyanu tuntun sí ojú wa; ó ń fò sókè gíga, ó sì ń ṣàwárí àwọn ọ̀gbun tuntun; ṣùgbọ́n kò mú ohunkóhun wá láti inú ìwádìí rẹ̀ tí ó bá ìfihàn àtọ̀runwá tako. Àìmọ̀ lè wá ọ̀nà láti fi ọ̀rọ̀ sáyẹ́ǹsì ṣe àtìlẹ́yìn fún àwọn ìwòye èké nípa Ọlọ́run, ṣùgbọ́n ìwé ẹ̀dá àti Ọ̀rọ̀ tí a kọ sílẹ̀ ń tan ìmọ́lẹ̀ sórí ara wọn. Nípa bẹ́ẹ̀ ni a ṣe ń darí wa láti bọ̀wọ̀ fún Ẹlẹ́dàá àti láti ní ìgbẹ́kẹ̀lé tí ó ní òye nínú Ọ̀rọ̀ Rẹ̀.” Patriarchs and Prophets, 113–115.

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