Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
The Book of Judith is a deuterocanonical book included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible but excluded from the Hebrew canon and assigned by Protestants to the apocrypha. Judith with the Head of Holofernes – painting by Lucas Cranach the Elder
This document summarizes the teachings of a father to his children. It discusses physiology and living righteously. The father teaches his children about the human body and how God created everything for good purposes. He encourages them to do good works with faith in God and avoid sinful acts. The father warns his children against following the examples of Sodom and Gomorrah, who were destroyed by God for their wickedness. He assures his children that if they obey God, they will be protected from harm.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
The Book of Judith is a deuterocanonical book included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible but excluded from the Hebrew canon and assigned by Protestants to the apocrypha. Judith with the Head of Holofernes – painting by Lucas Cranach the Elder
This document summarizes the teachings of a father to his children. It discusses physiology and living righteously. The father teaches his children about the human body and how God created everything for good purposes. He encourages them to do good works with faith in God and avoid sinful acts. The father warns his children against following the examples of Sodom and Gomorrah, who were destroyed by God for their wickedness. He assures his children that if they obey God, they will be protected from harm.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
The Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
1 Maccabees is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Book of Obadiah is a book of the Bible whose authorship is attributed to Obadiah, a prophet who lived in the Assyrian Period. Obadiah is one of the Twelve Minor Prophets in the final section of Nevi'im, the second main division of the Hebrew Bible.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
The Book of Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
The Prayer of Azariah and the accompanying Song of the Three Young Men form part of chapter three and embellish the story of Hananiah, Mishael, and Azariah, three young Jewish men who were bound and thrown into a fiery furnace for defying Nebuchadrezzar’s order to worship an idol.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
This Epistle has been highly esteemed by several learned men of the church of Rome and others. The Quakers have printed a translation and plead for it, as the reader may see, by consulting Poole's Annotations on Col. vi. 16. Sixtus Senensis mentions two MSS., the one in the Sorbonne Library at Paris, which is a very ancient copy, and the other in the Library of Joannes a Viridario, at Padua, which he transcribed and published, and which is the authority for the following translation. There is a very old translation of this Epistle in the British Museum, among the Harleian MSS., Cod. 1212.
The Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
The Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
1 Maccabees is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Book of Obadiah is a book of the Bible whose authorship is attributed to Obadiah, a prophet who lived in the Assyrian Period. Obadiah is one of the Twelve Minor Prophets in the final section of Nevi'im, the second main division of the Hebrew Bible.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
The Book of Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
The Prayer of Azariah and the accompanying Song of the Three Young Men form part of chapter three and embellish the story of Hananiah, Mishael, and Azariah, three young Jewish men who were bound and thrown into a fiery furnace for defying Nebuchadrezzar’s order to worship an idol.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
This Epistle has been highly esteemed by several learned men of the church of Rome and others. The Quakers have printed a translation and plead for it, as the reader may see, by consulting Poole's Annotations on Col. vi. 16. Sixtus Senensis mentions two MSS., the one in the Sorbonne Library at Paris, which is a very ancient copy, and the other in the Library of Joannes a Viridario, at Padua, which he transcribed and published, and which is the authority for the following translation. There is a very old translation of this Epistle in the British Museum, among the Harleian MSS., Cod. 1212.
The Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Kings is a book in the Hebrew Bible, found as two books in the Old Testament of the Christian Bible. It concludes the Deuteronomistic history, a history of ancient Israel also including the books of Joshua, Judges, and Samuel.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
More from Filipino Tracts and Literature Society Inc. (20)
Protector & Destroyer: Agni Dev (The Hindu God of Fire)Exotic India
So let us turn the pages of ancient Indian literature and get to know more about Agni, the mighty purifier of all things, worshipped in Indian culture as a God since the Vedic time.
The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
Trusting God's Providence | Verse: Romans 8: 28-31JL de Belen
Trusting God's Providence.
Providence - God’s active preservation and care over His creation. God is both the Creator and the Sustainer of all things Heb. 1:2-3; Col. 1:17
-God keep His promises.
-God’s general providence is toward all creation
- All things were made through Him
God’s special providence is toward His children.
We may suffer now, but joy can and will come
God can see what we cannot see
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
Sanatan Vastu | Experience Great Living | Vastu ExpertSanatan Vastu
Santan Vastu Provides Vedic astrology courses & Vastu remedies, If you are searching Vastu for home, Vastu for kitchen, Vastu for house, Vastu for Office & Factory. Best Vastu in Bahadurgarh. Best Vastu in Delhi NCR
The Enchantment and Shadows_ Unveiling the Mysteries of Magic and Black Magic...Phoenix O
This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
My ritual will not only stop separation and divorce, but rebuild a strong bond between you and your partner that is based on truth, honesty, and unconditional love. For an even stronger effect, you may want to consider using the Eternal Love Bond spell to ensure your relationship and love will last through all tests of time. If you have not yet determined if your partner is considering separation or divorce, but are aware of rifts in the relationship, try the Love Spells to remove problems in a relationship or marriage. Keep in mind that all my love spells are 100% customized and that you'll only need 1 spell to address all problems/wishes.
Save your marriage from divorce & make your relationship stronger using anti divorce spells to make him or her fall back in love with you. End your marriage if you are no longer in love with your husband or wife. Permanently end your marriage using divorce spells that work fast. Protect your marriage from divorce using love spells to boost commitment, love & bind your hearts together for a stronger marriage that will last. Get your ex lover who has remarried using divorce spells to break up a couple & make your ex lost lover come back to you permanently.
Visit https://www.profbalaj.com/love-spells-loves-spells-that-work/
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The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
https://www.slideshare.net/ohteikbin/documents
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...
Tongan - Book of Baruch.pdf
1.
2. VAHE 1
1 Pea ko e ngaahi lea ʻeni ʻo e tohí, ʻa ia naʻe tohi ʻe
Paluki ko e foha ʻo Neriasi, ko e foha ʻo Maasiasí, ko e
foha ʻo Setikisi, ko e foha ʻo ʻAsatiasi, ko e foha ʻo
Chelcias, ʻi Papilone,
2 ʻI hono nima ʻo e taʻú, pea ʻi hono fitu ʻo e ʻaho ʻo e
māhiná, ko e taimi fē ʻi hono ʻave ʻe he kau Kalitiá ʻa
Selusalemá, ʻo tutu ia ʻaki ʻa e afí.
3 Pea naʻe lau ʻe Paluki ʻa e ngaahi lea ʻo e tohí ni ʻi he
fanongo ʻa Setikitona ko e foha ʻo Sōkimi ko e tuʻi ʻo
Siutá, pea ʻi he telinga ʻo e kakai kotoa pē naʻe haʻu ke
fanongo ki he tohí,
4 Pea ʻi he fanongo ʻa e houʻeikí, mo e ngaahi foha ʻo e
tuʻí, mo e fanongo ʻa e kaumātuʻá, mo e kakai kotoa pē,
mei he potu māʻulalo tahá ki he māʻolunga tahá, ʻio ʻa
kinautolu kotoa pē naʻe nofo ʻi Pāpilone ʻi he veʻe
vaitafé.
5 ʻA ia naʻa nau tangi, ʻaukai, mo lotu ai ʻi he ʻao ʻo e
ʻEikí.
6 Naʻa nau tānaki foki mo ha paʻanga ʻo fakatatau ki he
mālohi ʻo e tangata kotoa pē:
7 Pea naʻa nau ʻave ia ki Selusalema ki Sōkimi ko e
taulaʻeiki lahí, ko e foha ʻo Selesii, ko e foha ʻo Salame,
pea ki he kau taulaʻeikí, pea ki he kakai kotoa pē naʻe
ʻilo mo ia ʻi Selusalemá,
8 ʻI he taimi tatau pē naʻá ne maʻu ai ʻa e ngaahi ipu ʻo e
fale ʻo e ʻEikí, ʻa ia naʻe ʻave mei he temipalé, ke
fakafoki kinautolu ki he fonua ko Siutá, ʻa ia ko e ʻaho
hono hongofulu ʻo e māhiná, ʻa ia ko e ngaahi ipu siliva,
ʻa ia naʻe ngaohi ʻe Setesasi ko e foha ʻo Sosaia ko e tuʻi
ʻo ʻAita,
9 Hili iá naʻe ʻave ʻe Napukotonosi ko e tuʻi ʻo Papiloné
ʻa Koletoni, mo e kau pilinisí, mo e kau pōpulá, mo e
kau tangata mālohí, mo e kakai ʻo e fonuá, mei
Selusalema, ʻo ʻomi ʻa kinautolu ki Pāpilone.
10 Pea naʻa nau pehē, Vakai, kuo mau ʻoatu ha paʻanga
kiate kimoutolu ke fakatau ʻaki ha ngaahi feilaulau tutu,
mo e ngaahi feilaulau angahala, mo e ʻinisēnisi, pea mou
teuteu ʻa e maná, pea ʻoatu ʻi he ʻesi-feilaulau ʻa e ʻEiki
ko homau ʻOtuá;
11 Pea lotua ʻa e moʻui ʻa Napukotonosi ko e tuʻi ʻo
Papiloné, pea mo e moʻui ʻa Palātasa ko hono fohá,
koeʻuhí ke ʻi māmani honau ngaahi ʻahó ʻo hangē ko e
ngaahi ʻaho ʻo e langí:
12 Pea ʻe foaki mai ʻe he ʻEikí kiate kitautolu ʻa e
mālohi, mo fakamaʻamaʻa hotau matá, pea te tau moʻui
ʻi he malumalu ʻo e tuʻi ʻo Nēpukanōsiá, pea ʻi he
malumalu ʻo Palāthaisa ko hono fohá, pea te tau tauhi
kiate kinautolu ʻi he ngaahi ʻaho lahi, pea ʻilo ʻoku
ʻofeina ʻa kinautolu.
13 Lotua foki ʻa kimautolu ki he ʻEiki ko homau ʻOtuá,
he kuo mau fai angahala ki he ʻEiki ko homau ʻOtuá;
pea ʻoku aʻu mai ki he ʻahó ni kuo ʻikai tafoki ʻa e
houhau ʻo e ʻEikí mo hono houhaú meiate kitautolu.
14 Pea ke mou lau ʻa e tohí ni ʻa ia kuo mau ʻoatu kiate
kimoutolú, ke vete ʻi he fale ʻo e ʻEikí, ʻi he ngaahi
kātoanga kai mo e ngaahi ʻaho molumalu.
15 Pea te mou pehē, ʻOku maʻoniʻoni ʻa e ʻEiki ko hotau
ʻOtuá, ka kiate kimautolu ʻa e puputuʻu ʻo e matá, ʻo
hangē ko ia ʻoku hoko ʻi he ʻaho ní, kiate kinautolu ʻo
Siutá, pea ki he kakai ʻoku nofo ʻi Selūsalemá,
16 Pea ki homau ngaahi tuʻí, mo homau kau pilinisí, mo
homau kau taulaʻeikí, mo homau kau palōfitá, mo ʻetau
ngaahi tamaí:
17 He kuo tau faiangahala ʻi he ʻao ʻo e ʻEikí,
18 Pea talangataʻa kiate ia, pea ʻikai te nau tokanga ki he
leʻo ʻo e ʻEiki ko hotau ʻOtuá, ke ʻaʻeva ʻi he ngaahi
fekau naʻá ne ʻomi fakahāhā kiate kitautolú:
19 Talu mei he ʻaho naʻe ʻomi ai ʻe he ʻEikí ʻetau ngaahi
kuí mei he fonua ko ʻIsipité, ʻo aʻu mai ki he ʻahó ni, mo
ʻetau talangataʻa ki he ʻEiki ko hotau ʻOtuá, pea kuo tau
taʻetokanga ʻi he ʻikai ke tau fanongo ki hono leʻó.
20 Ko ia naʻe pīkitai ʻa e ngaahi koví kiate kimautolu,
pea mo e malaʻia, ʻa ia naʻe tuʻutuʻuni ʻe he ʻEikí ʻe
Mōsese ko ʻene tamaioʻeikí ʻi he taimi naʻá ne ʻomi ai
ʻetau ngaahi tamaí mei he fonua ko ʻIsipité, ke foaki
kiate kitautolu ha fonua ʻa ia ʻoku tafe ʻi he huʻa hone,
ʻo hangē ko ia ʻe mamata ki ai ʻi he ʻaho ní.
21 Ka neongo iá kuo ʻikai te tau tokanga ki he leʻo ʻo e
ʻEiki ko hotau ʻOtuá, ʻo fakatatau ki he ngaahi lea kotoa
pē ʻa e kau palōfitá, ʻa ia naʻá ne fekau mai kiate
kitautolú:
22 Ka naʻe muimui ʻa e tangata taki taha ki he
fakakaukau ʻa hono loto angakovi ʻoʻoná, ke tauhi ki he
ngaahi ʻotua faikehe, pea mo fai kovi ʻi he ʻao ʻo e ʻEiki
ko hotau ʻOtuá.
VAHE 2
1 Ko ia kuo fakahoko lelei ai ʻe he ʻEikí ʻa ʻene folofolá,
ʻa ia naʻá ne tukuakiʻi ʻa kitautolú, pea ki hotau kau
fakamaau naʻa nau fakamāuʻi ʻa ʻIsilelí, mo hotau
ngaahi tuʻí, mo hotau kau pilinisí, pea ki he kau tangata
ʻo ʻIsileli mo Siutá,
2 Ke ʻomi kiate kitautolu ha ngaahi fuʻu malaʻia lahi, ʻa
ia naʻe teʻeki ai hoko ʻi he lalo langí hono kotoa, ʻo
hangē ko ia naʻe hoko ʻi Selūsalemá, ʻo fakatatau ki he
ngaahi meʻa naʻe tohi ʻi he fono ʻa Mōsesé;
3 Ke kai ʻe ha tangata ʻa e kakano ʻo hono foha ʻoʻoná,
pea mo e kakano ʻo hono ʻofefine ʻoʻoná.
4 ʻIkai ngata aí, kuó ne tukuange ʻa kinautolu ke nau
moʻulaloa ki he ngaahi puleʻanga kotoa pē ʻoku
takatakai ʻiate kitautolú, ke hangē ko ha manuki mo e
fakaʻauha ʻi he kakai kotoa pē ʻoku takatakaí, ʻa ia kuo
fakamoveteveteʻi ai kinautolu ʻe he ʻEikí.
5 Ko ia naʻe kapusi hifo ʻa kimautolu, ʻo ʻikai hakeakiʻi,
koeʻuhí kuo mau faiangahala ki he ʻEiki ko homau
ʻOtuá, pea kuo ʻikai ke mau talangofua ki hono leʻó.
6 ʻOku foaki ʻe he ʻEiki ko hotau ʻOtuá ʻa e māʻoniʻoní:
ka kiate kimautolu mo ʻemau ngaahi tamaí ʻoku nau
fakamaaʻi ʻa kimautolu mo ʻemau ngaahi tamaí, ʻo
hangē ko ia ʻoku hā mai ʻi he ʻaho ní.
7 He ʻoku hoko mai kiate kitautolu ʻa e ngaahi meʻá ni
kotoa pē, ʻa ia kuo folofola ʻaki ʻe he ʻEikí ke
talatalaakiʻi ʻaki kitautolú
8 Ka kuo teʻeki ai ke tau lotu ʻi he ʻao ʻo e ʻEikí, ke tau
fakatafoki ʻa e tokotaha kotoa pē mei he ngaahi mahalo
ʻa hono loto koví.
3. 9 Ko ia naʻe tokangaʻi ai kitautolu ʻe he ʻEikí koeʻuhi ko
e koví, pea kuo ʻomi ia ʻe he ʻEikí kiate kitautolu: he
ʻoku māʻoniʻoni ʻa e ʻEikí ʻi heʻene ngaahi ngāue kotoa
pē kuó ne fekau kiate kitautolú.
10 Ka kuo teʻeki ai ke tau tokanga ki hono leʻó, ke
ʻaʻeva ʻi he ngaahi fekau ʻa e ʻEikí, ʻa ia kuó ne tuku ʻi
hotau ʻaó.
11 Pea ko ʻeni, ʻE ʻEiki ko e ʻOtua ʻo ʻIsileli, ʻa ia kuó
ne ʻomi ʻa ho kakaí mei he fonua ko ʻIsipité ʻaki ʻa e
nima mālohi, mo e nima māʻolunga, mo e ngaahi
fakaʻilonga, mo e ngaahi meʻa fakaofo, mo e mālohi lahi,
pea kuó ne maʻu ha hingoa, ʻo hangē ko ia ʻoku hā mai
ʻi he ʻaho ní:
12 ʻE ʻEiki ko homau ʻOtua, kuo mau fai angahala, kuo
mau fai taʻe-māʻoniʻoni, kuo mau fai taʻe-māʻoniʻoni ʻi
hoʻo ngaahi ouaú kotoa pē.
13 Tuku ke tafoki hoʻo ʻitá meiate kimautolu: he ko e
tokosiʻi pē ʻa kimautolu ʻoku toe ʻi he lotolotonga ʻo e
kau hītení, ʻa ia kuó ke fakamoveteveteʻi ai ʻa kimautolú.
14 ʻE ʻEiki, ke ke fanongo mai ki heʻemau ngaahi lotú,
pea mo ʻemau ngaahi kolé, pea fakahaofi ʻa kimautolu
koeʻuhi ko kimoutolu, pea tuku ke mau ʻofeina ʻi he ʻao
ʻo kinautolu kuo nau taki atu ʻa kimautolú:
15 Koeʻuhí ke ʻilo ʻe he māmaní kotoa pē ko e ʻEiki ko
homau ʻOtuá koe, koeʻuhí he ʻoku ui ʻaki ʻa ʻIsileli mo
hono hakó ʻa ho huafá.
16 ʻE ʻEiki, ʻafio hifo mei hoʻo fale toputapú, pea
fakakaukau mai kiate kimautolu: punou hifo ho telingá,
ʻE ʻEiki, ke ke fanongo mai kiate kimautolu.
17 Fakaʻā ho matá, pea vakai; he ko e mate ʻoku ʻi he
ngaahi tanuʻangá, ʻa ia kuo toʻo honau laumālié mei
honau sinó, ʻe ʻikai te nau fai ha fakafetaʻi pe
māʻoniʻoni ki he ʻEikí:
18 Ka ko e laumālie ʻoku fakamamahi lahi, ʻa ia ʻoku
ʻalu atu ʻo fakalaveaʻi mo vaivaí, pea ko e mata ʻoku
vaivai mo fiekaiá te ne foaki kiate koe ʻa e fakafetaʻí mo
e māʻoniʻoní, ʻe ʻEiki.
19 Ko ia ʻoku ʻikai te mau fai ʻemau kole ʻi he loto-
fakatōkilaló ʻi ho ʻaó, ʻe ʻEiki ko homau ʻOtua, koeʻuhi
ko e māʻoniʻoni ʻa ʻemau ngaahi tamaí, pea mo homau
ngaahi tuʻí.
20 He kuó ke ʻoatu hoʻo houhaú mo hoʻo houhaú kiate
kimautolu, ʻo hangē ko hoʻo lea ʻi hoʻo kau tamaioʻeiki
ko e kau palōfitá, ʻo pehē,
21 ʻOku folofola peheni ʻe he ʻEikí, Punou homou umá
ke tauhi ki he tuʻi ʻo Papiloné: ke pehē hoʻomou nofo ʻi
he fonua naʻá ku foaki ki hoʻomou ngaahi tamaí.
22 Ka ʻo kapau ʻe ʻikai te mou fanongo ki he leʻo ʻo e
ʻEikí, ke ngāue maʻá e tuʻi ʻo Papiloné,
23 Te u ʻai ke ʻoua naʻa toe ʻi ai ha potufolofola ʻo Siuta,
pea mei Selusalema, ʻa e leʻo ʻo e fiefia, mo e leʻo ʻo e
fiefia, ko e leʻo ʻo e tangata taʻane, pea mo e leʻo ʻo e
fefine mali: pea ʻe lala ʻa e fonua kotoa pe ʻo e kakai.
24 Ka naʻe ʻikai te mau fie tokanga ki ho leʻo, ke tauhi
ki he tuʻi ʻo Papilone: ko ia kuo ke fai lelei ʻa e ngaahi
lea naʻa ke lea ʻaki ʻe hoʻo kau tamaioʻeiki ko e kau
palofita, ʻa ia, ke toʻo mei honau tuʻunga ʻa e ngaahi hui
ʻo homau ngaahi tuʻi, mo e ngaahi hui ʻo ʻemau ngaahi
tamai.
25 Pea ʻiloange, ʻoku kapusi ʻa kinautolu ki tuʻa ki he
vela ʻo e ʻahó, pea ki he momoko ʻo e poó, pea naʻa nau
mate ʻi he mamahi lahi ʻi he honge, ʻi he heletā, mo e
mahaki fakaʻauha.
26 Pea ko e fale kuo ui ʻaki ho hingoá kuo mou
maumauʻi, ʻo hangē ko ia ʻe mamata ki ai ʻi he ʻaho ní,
koeʻuhi ko e fai angahala ʻa e fale ʻo ʻIsilelí pea mo e
fale ʻo Siutá.
27 ʻE ʻEiki ko homau ʻOtua, kuó ke feangainga mo
kimautolu ʻo fakatatau ki hoʻo angaleleí kotoa pē, pea
fakatatau ki he fuʻu ʻaloʻofa lahi ko ia ʻo hoʻo moʻuí,
28 ʻI hoʻo talangofua ki hoʻo tamaioʻeiki ko Mosese ʻi
he ʻaho naʻa ke fekau ai kiate ia ke ne tohi ʻa e fono ʻi he
ʻao ʻo e fanau ʻa ʻIsileli, ʻo pehe,
29 Kapau ʻe ʻikai te mou fanongo ki hoku leʻó, ko e
moʻoni ʻe liliu ʻa e fuʻu kakai tokolahí ni ko ha fuʻu
kakai tokosiʻi ʻi he lotolotonga ʻo e ngaahi puleʻangá, ʻa
ia te u fakamoveteveteʻi ai ʻa kinautolu.
30 He naʻá ku ʻiloʻi ʻe ʻikai te nau fie fanongo mai kiate
au, he ko ha kakai kia-kekeva ia: ka te nau manatuʻi ʻa
kinautolu ʻi he fonua ʻo ʻenau nofo pōpulá.
31 Pea te nau ʻilo ko au ko e ʻEiki ko honau ʻOtuá: he te
u foaki kiate kinautolu ʻa e loto mo e telinga ke fanongo:
32 Pea te nau fakahīkihikiʻi au ʻi he fonua ʻo ʻenau nofo
pōpulá, pea fakakaukau ki hoku hingoá,
33 Pea foki mei honau kiá, mo ʻenau ngaahi ngāue fai
angahalá: he te nau manatuʻi ʻa e hala ʻo ʻenau ngaahi
tamaí, ʻa ia naʻe fai angahala ʻi he ʻao ʻo e ʻEikí.
34 Pea te u toe ʻomi ʻa kinautolu ki he fonua ʻa ia naʻá
ku talaʻofa ʻaki ha fuakava ki heʻenau ngaahi tamaí, ʻa
ʻĒpalahame, ʻAisake, mo Sēkope, pea te nau hoko ko e
ngaahi ʻeiki ki ai: pea te u fakatokolahi ʻa kinautolu, pea
ʻe ʻikai fakasiʻisiʻi ʻa kinautolu.
35 Pea te u fai ha fuakava taʻengata mo kinautolu ke
hoko ko honau ʻOtua, pea ʻe hoko ʻa kinautolu ko hoku
kakai: pea ʻe ʻikai te u toe kapusi hoku kakai ʻo ʻIsilelí
mei he fonua kuó u foaki kiate kinautolú.
VAHE 3
1 ʻE ʻEiki Māfimafí, ko e ʻOtua ʻo ʻIsilelí, ʻoku tangi ʻa
e laumālie faingataʻaʻiá kiate koe, koeʻuhi ko e mamahi
ʻa e laumālie puputuʻú.
2 Fanongo, ʻe ʻEiki, pea ʻaloʻofa mai; he ʻoku ke
ʻaloʻofa: pea ke ʻofa kiate kimautolu, koeʻuhi kuo mau
fai angahala ʻi ho ʻao.
3 He ʻoku ke tolonga ʻo taʻengata, pea ʻoku tau ʻauha
ʻaupito.
4 ʻE ʻEiki Māfimafi, ko koe ko e ʻOtua ʻo ʻIsilelí,
fanongo mai he taimí ni ki he ngaahi lotu ʻa e kau ʻIsileli
kuo pekiá, pea mo ʻenau fānaú, ʻa ia kuo nau
faiangahala ʻi ho ʻaó, ʻo ʻikai tokanga ki he leʻo ʻo koe
ko honau ʻOtuá: he ko e meʻa ia ʻokú ne fakatupu ʻa e
ngaahi mahaki fakamamahí ni ʻoku pīkitai kiate
kimautolu.
5 ʻOua naʻa manatu ki he ngaahi angahala ʻa ʻetau
ngaahi kuí: kae fakakaukau ki ho mālohí mo ho huafá ʻi
he taimí ni.
6 He ko koe ʻa e ʻEiki ko homau ʻOtua, pea ko koe, ʻE
ʻEiki, te mau fakafetaʻi.
4. 7 Pea ko hono ʻuhinga ʻeni kuó ke tuku ai hoʻo
manavaheé ʻi homau lotó, koeʻuhí ke mau ui ki ho huafá,
pea fakafetaʻi kiate koe ʻi heʻemau nofo pōpulá: he kuo
mau manatuʻi ʻa e ngaahi angahala kotoa pē ʻa ʻemau
ngaahi kui naʻe faiangahala ʻi homou ʻaó.
8 Vakai, ʻoku tau kei ʻi he ʻahó ni ʻi heʻetau nofo pōpulá,
ʻa ia kuó ke fakamoveteveteʻi ai ʻa kimautolu, ko ha
manuki mo ha fakamalaʻia, pea ke moʻulaloa ki he
ngaahi totongi, ʻo fakatatau ki he ngaahi angahala kotoa
pē ʻa ʻetau ngaahi tamaí, ʻa ia naʻe mavahe mei he ʻEiki
ko hotau ʻOtuá.
9 Fanongo, ʻIsileli, ʻa e ngaahi fekau ʻo e moʻuí:
fanongo ke mahino ʻa e potó.
10 ʻOku hoko fēfē ʻa ʻIsileli, ʻi hoʻo ʻi he fonua ʻo
homou ngaahi filí, pea ʻoku mou fakaʻau ʻo motuʻa ʻi ha
fonua ngali kehe, pea ʻoku mou ʻuliʻi ʻa e maté,
11 ʻOku lau fakataha mo kinautolu ʻoku ʻalu hifo ki he
faʻitoká?
12 Kuó ke siʻaki ʻa e matavai mapunopuna ʻo e potó.
13 He kapau naʻá ke ʻaʻeva ʻi he hala ʻo e ʻOtuá, pehē
kuó ke nofo melino ʻo taʻengata.
14 Ako ʻa e potu ʻoku ʻi ai ʻa e potó, ʻa e feituʻu ʻoku ʻi
ai ʻa e mālohí, ʻa e feituʻu ʻoku ʻi ai ʻa e koeʻuhí ke ke
ʻiloʻi foki ʻa e lōloa ʻo e ngaahi ʻahó, mo e moʻuí, ʻoku
ʻi fē ʻa e maama ʻo e matá, mo e melinó.
15 Ko hai naʻá ne ʻ iloʻi hono tuʻungá? pe ko hai ʻoku
haʻu ki heʻene koloá?
16 ʻOku ʻi fē ʻa e kau pilinisi ʻo e kau hītení, pea mo
kinautolu naʻe puleʻi ʻa e fanga manu ʻi he māmaní;
17 Ko kinautolu naʻe vaʻinga ʻaki ʻa e fanga manupuna
ʻo e ʻataá, pea mo kinautolu naʻa nau tānaki ʻa e silivá
mo e koulá, ʻa ia ʻoku falala ki ai ʻa e tangatá, ʻo ʻikai
hano ngataʻanga ʻo ʻenau koloá?
18 He ko kinautolu naʻe ngāue ʻaki ʻa e silivá, pea naʻa
nau fuʻu tokanga ʻaupito, pea ko ʻenau ngaahi ngāué
ʻoku ʻikai faʻa taʻe-faʻa-tatali,
19 ʻOku mole ʻa kinautolu pea ʻalu hifo ki faʻitoka, pea
ʻoku ʻi ai ha niʻihi ʻoku nau tuʻu hake ʻo fetongi
kinautolu.
20 Kuo mamata ʻa e kau talavoú ki he māmá, ʻo nau
nofo ʻi māmani: ka kuo ʻikai te nau ʻilo ʻa e hala ʻo e
ʻiló,
21 Pea naʻe ʻikai mahino kiate kinautolu ʻa hono ngaahi
halá, pe puke ia: naʻe mamaʻo ʻenau fānaú mei he hala
ko iá.
22 Kuo teʻeki ai ke ongona ia ʻi Chanaan, pea naʻe ʻikai
ke mamata ki ai ʻi Theman.
23 Ko e kau ʻĀkarenei ʻoku nau kumi ki he potó ʻi he
māmaní, ko e kau fefakatauʻaki koloa ʻo Melaní mo
Emaní, ko e kau faʻu tohi ʻo e ngaahi talatupuʻá, mo e
kau fekumi mei he mahinó; kuo teʻeki ai ʻilo ʻe ha taha
ʻo kinautolú ni ʻa e hala ʻo e potó, pe manatuʻi hono
ngaahi halá.
24 ʻE ʻIsileli, hono ʻikai ke lahi ʻa e fale ʻo e ʻOtuá! pea
hono ʻikai lahi ʻa e potu ʻo ʻene koloá!
25 Lahi, pea ʻoku ʻikai hano ngataʻanga; maʻolunga, mo
unmeasurable.
26 Naʻe ʻiloa ʻa e kau moʻungaʻi tangnoá talu mei he
kamataʻangá, pea naʻe fuʻu lahi fau honau lahí, pea naʻa
nau taukei ʻi he taú.
27 Ko kinautolu naʻe ʻikai fili ʻe he ʻEikí, pea naʻe ʻikai
foki te ne foaki kiate kinautolu ʻa e hala ʻo e ʻiló:
28 Ka naʻe fakaʻauha ʻa kinautolu, koeʻuhí he naʻe ʻikai
hanau poto, pea mate ʻi heʻenau vale ʻanautolú.
29 Ko hai kuo ʻalu hake ki he langí, ʻo ʻave ia, ʻo ʻohifo
ia mei he ngaahi ʻaó?
30 Ko hai kuo ʻalu atu ʻi he tahí, ʻo ʻilo iá, pea te ne
ʻomi ia ki he koula haohaoá?
31 ʻOku ʻikai ʻilo ʻe ha tangata hono halá, pe
fakakaukau ki hono halá.
32 Ka ko ia ia ʻokú ne ʻiloʻi ʻa e meʻa kotoa peéʻ okú ne
ʻiloʻi ia, peá ne ʻilo ia ʻi heʻene ʻiló: ko ia naʻá ne teuteu
ʻa e māmaní ʻo taʻengatá, kuó ne fakafonu ia ʻaki ʻa e
fanga manu fekai ʻe fā:
33 Ko ia ia ʻokú ne fekau atu ʻa e māmá, pea ʻalu iá,
ʻokú ne toe ui ia, pea ʻoku talangofua kiate ia ʻi he
manavahē.
34 Naʻe malama ʻa e ngaahi fetuʻú ʻi heʻenau uasí, pea
naʻa nau fiefia: ʻi heʻene ui ʻa kinautolú, ʻoku nau pehē,
Ko kitautolu ʻeni; pea naʻe pehē ʻi he fiefia ʻa ʻenau
fakahā ʻa e māmá kiate ia naʻá ne ngaohi ʻa kinautolú.
35 Ko hotau ʻOtuá ʻeni, pea ʻe ʻikai lau ha tokotaha ʻi
hono fakafehoanaki kiate iá
36 Kuó ne ʻiloʻi ʻa e founga kotoa pē ʻo e ʻiló, peá ne
foaki ia kia Sēkope ko ʻene tamaioʻeikí, pea ki ʻIsileli ko
hono ʻofaʻangá.
37 Hili iá naʻá ne fakahā ia ʻe ia ki he māmaní, ʻo ne
fetalanoaʻaki mo e tangatá.
VAHE 4
1 Ko e tohi ʻeni ʻo e ngaahi fekau ʻa e ʻOtuá, pea mo e
fono ʻoku tolonga ʻo taʻengatá: ko kinautolu kotoa pē
ʻoku nau tauhi iá, ʻe hoko ʻo moʻui; ka ko kinautolu ʻe
liʻaki iá te nau mate.
2 Fakatafoki koe, ʻe Sēkope, pea puke maʻu ia: ʻaʻeva ʻi
he ʻao ʻo hono māmá, koeʻuhí ke fakamāmaʻi koe.
3 ʻOua naʻá ke ʻoatu ha fakaʻapaʻapa ki ha taha kehe, pe
ko e ngaahi meʻa ʻoku ʻaonga kiate koe ki ha puleʻanga
foʻoú.
4 ʻE ʻIsileli, ʻoku fiefia ʻa kimautolu: he ko e ngaahi
meʻa ʻoku fakahōifua ki he ʻOtuá kuo fakahā ia kiate
kimautolu.
5 ʻE hoku kakai, mou fiefia, ko e fakamanatu ʻo ʻIsilelí.
6 Naʻe fakatau ʻa kimoutolu ki he ngaahi puleʻangá, ʻo
ʻikai koeʻuhi ko homou fakaʻauhá: ka koeʻuhí naʻa mou
hiki ʻa e ʻOtuá ki he houhaú, naʻe tuku ai ʻa kimoutolu
ki he ngaahi filí.
7 He naʻa mou fakaʻitaʻi ia naʻá ne ngaohi ʻa kimoutolu
ʻi he feilaulau maʻá e kau tēvoló kae ʻikai ki he ʻOtuá.
8 Kuo ngalo ʻiate kimoutolu ʻa e ʻOtua taʻengatá, ʻa ia
naʻá ne ʻohake ʻa kimoutolú; pea kuo mou fakamamahiʻi
ʻa Selūsalema, koeʻuhi ko hoʻomou tauhi ʻa kimoutolú.
9 He ʻi heʻene mamata ki he tō mai ʻa e houhau ʻo e
ʻOtuá kiate kimoutolú, naʻá ne pehē, Tokanga mai, ʻa
kimoutolu ʻoku nofo ʻi Saioné: Kuo ʻomi ʻe he ʻOtuá
kiate au ʻa e fuʻu tengihia lahi;
10 He naʻá ku mamata ki he nofo pōpula ʻa hoku ngaahi
fohá mo e ngaahi ʻofefiné, ʻa ia naʻe ʻomi ʻe he
taʻengatá kiate kinautolú.
5. 11 Naʻá ku fafanga ʻa kinautolu ʻi he fiefia; ka naʻá ne
fekau atu ʻa kinautolu ke nau tangi mo tangi.
12 Tuku ke ʻoua naʻa fiefia ha tangata koeʻuhi ko au, ko
ha uitou, pea liʻaki ʻe he tokolahi, ʻa ia kuo liʻaki ʻo lala
koeʻuhi ko e ngaahi angahala ʻa ʻeku fānaú; koeʻuhí he
naʻa nau mavahe mei he fono ʻa e ʻOtuá.
13 Naʻe ʻikai te nau ʻilo ʻene ngaahi tuʻutuʻuní, pe
ʻaʻeva ʻi he ngaahi hala ʻo ʻene ngaahi fekaú, pe
molomoloki ʻi he ngaahi hala ʻo e akonakí ʻi heʻene
māʻoniʻoní.
14 Tuku ke haʻu ʻa kinautolu ʻoku nofo ʻi Sioné, pea
mou manatuʻi ʻa e nofo pōpula ʻa hoku ngaahi fohá mo e
ngaahi ʻofefiné, ʻa ia kuo ʻomi ʻe he Taʻengatá kiate
kinautolú.
15 He kuó ne ʻomi ha puleʻanga kiate kinautolu mei he
mamaʻó, ko ha puleʻanga taʻemā, pea mo ha lea faikehe,
ʻa ia naʻe ʻikai te ne fakaʻapaʻapaʻi ʻa e tangata motuʻá,
pe ha tamasiʻi fakaʻofaʻia.
16 Kuo ʻave ʻe he faʻahinga ko ʻení ʻa e fānau ʻofeina ʻo
e uitoú, pea liʻaki ia ʻa ia naʻe liʻekina taʻe ʻi ai hano
ngaahi ʻofefine.
17 Ka ko e hā te u lava ʻo tokoni atú?
18 He ko ia ia ʻokú ne ʻomi ʻa e ngaahi mahaki
fakaʻauhá ni kiate kimoutolú, te ne fakahaofi ʻa
kimoutolu mei he nima ʻo homou ngaahi filí.
19 ʻAlu ʻi ho halá, ʻe ʻeku fānau, mou ō ʻi homou halá:
he kuo liʻekina au.
20 Kuó u liʻaki ʻa e kofu ʻo e melinó, peá u ʻai kiate au
ʻa e tauangaʻa ʻo ʻeku lotú: Te u tangi ki he Taʻengatá ʻi
hoku ngaahi ʻahó.
21 ʻE fānau, mou fiefia, ʻe fānau, tangi ki he ʻEikí, pea
te ne fakahaofi ʻa kimoutolu mei he mālohi mo e nima
ʻo e ngaahi filí.
22 He ko ʻeku ʻamanakí ʻoku ʻi he Taʻengatá, ke ne
fakamoʻui ʻa kimoutolu; pea kuo hoko mai ʻa e fiefiá
kiate au mei he Tokotaha Māʻoniʻoní, koeʻuhi ko e
ʻaloʻofa ʻa ia ʻe vave ʻene hoko mai kiate kimoutolu mei
he Fakamoʻui taʻengatá.
23 He naʻá ku fekauʻi atu ʻa kimoutolu ʻi he tangi mo e
tangi: ka ʻe toe foaki ʻa kimoutolu ʻe he ʻOtuá kiate au ʻi
he fiefia mo e fiefia ʻo taʻengata.
24 ʻO hangē ko ʻeni kuo mamata ʻa e kaungāʻapi ʻo
Sioné ki hoʻomou nofo pōpulá: ʻe pehē pē ʻenau mamata
ki hoʻomou fakamoʻui mei hotau ʻOtuá ʻa ia ʻe hoko mai
kiate kimoutolu ʻi he fuʻu nāunau lahi, mo e ngingila ʻo
e taʻengatá.
25 ʻE hoku fānau, kātakiʻi ʻi he faʻa kātaki ʻa e houhau
kuo tō kiate kimoutolu mei he ʻOtuá: he kuo fakatangaʻi
ʻa kimoutolu ʻe homou filí; ka ʻe vave pē haʻo mamata
ki hono fakaʻauhá, pea te ke molomoloki hono kiá.
26 Ko ʻeku kakai pelepelengesí kuo nau ʻalu atu ʻi ha
ngaahi hala faingataʻa, pea naʻe ʻave ʻa kinautolu ʻo
hangē ha tākanga naʻe haʻi ʻe he ngaahi filí.
27 Ke mou fiemālie, ʻe hoku fānau, pea tangi ki he
ʻOtuá: he ʻe manatuʻi ʻa kimoutolu ʻe ia naʻá ne ʻomi ʻa
e ngaahi meʻá ni kiate kimoutolú.
28 He ko e meʻa ʻi ho ʻatamaí ke ke hē mei he ʻOtuá: ko
ia, ʻi hoʻo foki maí, ʻokú ke toe kumi tuʻo hongofulu
kiate ia.
29 He ko ia ia kuó ne ʻomi ʻa e ngaahi tauteá ni kiate
kimoutolú, te ne ʻomi kiate kimoutolu ʻa e fiefia
taʻengatá fakataha mo homou fakamoʻuí.
30 Loto lelei, ʻe Selusalema: he ko ia naʻá ne foaki kiate
koe ʻa e hingoa ko iá, te ne fakafiemālieʻi koe.
31 ʻOku mamahi ʻa kinautolu naʻa nau fakamamahiʻi ʻa
kimoutolu, pea nau fiefia ʻi hoʻomou hinga.
32 Ko e meʻa fakamamahi ʻa e ngaahi kolo naʻe tokoni
ki ai hoʻo fānaú: ko e meʻa fakamamahí ʻa ia naʻá ne tali
ho ngaahi fohá.
33 He ko e meʻa ʻi heʻene fiefia ʻi ho fakaʻauhá, pea
naʻá ne fiefia ʻi hoʻo toó: ʻe pehē pē ʻa ʻene mamahi
koeʻuhi ko ʻene fakaʻauha ʻaʻaná.
34 He te u toʻo atu ʻa e fiefia ʻa hono fuʻu kakai tokolahí,
pea ʻe liliu ʻa ʻene loto-hīkisiá ko e tangi.
35 He ʻe hoko mai kiate ia ʻa e afi mei he taʻengatá, ʻo
fuoloa ke kātaki; pea ʻe nofoʻi ia ʻe he kau tēvoló ʻi ha
fuʻu taimi lahi.
36 ʻOiauē Selūsalema, vakai atu kiate koe ki he potu
hahaké, pea vakai ki he fiefia ʻoku hoko mai kiate koe
mei he ʻOtuá.
37 Vakai, ʻoku haʻu ho ngaahi fohá, ʻa ia naʻa mou
fekau ke mamaʻó, kuo nau fakatahataha mai mei he
hahaké ki he hihifó ʻi he folofola ʻa e Tokotaha
Māʻoniʻoní, ʻo fiefia ʻi he nāunau ʻo e ʻOtuá.
VAHE 5
1 Liʻaki, ʻE Selusalema, ʻa e kofu ʻo e tangí mo e
faingataʻaʻiá, pea ʻai ʻa e anga fakaʻofoʻofa ʻo e nāunau
ʻoku haʻu mei he ʻOtuá ʻo taʻengata.
2 Lī takatakai ʻiate koe ha kofu ʻe ua ʻo e māʻoniʻoni ʻa
ia ʻoku haʻu mei he ʻOtuá; pea fokotuʻu ha diadem ʻi he
ʻulu ʻo e nāunau ʻo e Taʻengatá.
3 He ʻe fakahā ʻe he ʻOtuá ho ngingilá ki he fonua kotoa
pē ʻi he lalo langí.
4 He ʻe ui ho huafá ʻe he ʻOtuá ʻo taʻengata ko e melino
ʻo e māʻoniʻoní, pea mo e nāunau ʻo e hū ki he ʻOtuá.
5 Tuʻu hake, ʻE Selūsalema, pea tuʻu ʻi ʻolunga, pea
vakai holo ki he potu hahaké, pea vakai ki hoʻo fānau
kuo fakatahataha mai mei he hihifó ki he hahaké ʻaki ʻa
e folofola ʻa e Tokotaha Māʻoniʻoní, ʻo fiefia ʻi he
fakamanatu ʻo e ʻOtuá.
6 He naʻa nau ʻalu meiate koe, pea tataki atu ʻa
kinautolu mei honau ngaahi filí: ka ʻoku ʻomi ʻa
kinautolu ʻe he ʻOtuá kiate koe kuo hakeakiʻi ʻaki ʻa e
nāunau, ko e fānau ʻo e puleʻangá.
7 He kuo tuʻutuʻuni ʻe he ʻOtuá ke lī hifo ʻa e moʻunga
māʻolunga kotoa pē, mo e ngaahi kauvai ʻo e hokohoko
atu ai pē, pea fakafonu ʻa e ngaahi teleʻá, ke ngaohi ʻio
ʻa e kelekelé, koeʻuhi ke lava ʻa ʻIsileli ʻo ʻalu lelei ʻi he
nāunau ʻo e ʻOtuá,
8 ʻIkai ngata aí, naʻa mo e vao ʻakaú mo e lole kotoa pē
ʻe fakamalumalu ʻa ʻIsileli ʻe he fekau ʻa e ʻOtuá.
9 He ʻe tataki ʻe he ʻOtuá ʻa ʻIsileli ʻi he fiefia ʻi he
maama ʻo hono nāunaú ʻaki ʻa e ʻaloʻofa mo e
māʻoniʻoni ʻoku haʻu meiate iá.