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.
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 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.
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.
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 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.
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 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.
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.
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 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.
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.
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 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.
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
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.
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 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.
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.
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 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".
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.
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.
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 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.
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 Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
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 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.
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 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.
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
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.
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 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.
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.
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 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".
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.
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.
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 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.
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 Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
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 Chronicles is a book in the Hebrew Bible, found as two books in the Christian Old Testament. Chronicles is the final book of the Hebrew Bible, concluding the third section of the Jewish Tanakh, the Ketuvim.
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.
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.
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 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.
More from Filipino Tracts and Literature Society Inc. (20)
Lucid Dreaming: Understanding the Risks and Benefits
The ability to control one's dreams or for the dreamer to be aware that he or she is dreaming. This process, called lucid dreaming, has some potential risks as well as many fascinating benefits. However, many people are hesitant to try it initially for fear of the potential dangers. This article aims to clarify these concerns by exploring both the risks and benefits of lucid dreaming.
The Benefits of Lucid Dreaming
Lucid dreaming allows a person to take control of their dream world, helping them overcome their fears and eliminate nightmares. This technique is particularly useful for mental health. By taking control of their dreams, individuals can face challenging scenarios in a controlled environment, which can help reduce anxiety and increase self-confidence.
Addressing Common Concerns
Physical Harm in Dreams Lucid dreaming is fundamentally safe. In a lucid dream, everything is a creation of your mind. Therefore, nothing in the dream can physically harm you. Despite the vividness and realness of the dream experience, it remains entirely within your mental landscape, posing no physical danger.
Mental Health Risks Concerns about developing PTSD or other mental illnesses from lucid dreaming are unfounded. As soon as you wake up, it's clear that the events experienced in the dream were not real. On the contrary, lucid dreaming is often seen as a therapeutic tool for conditions like PTSD, as it allows individuals to reframe and manage their thoughts.
Potential Risks of Lucid Dreaming
While generally safe, lucid dreaming does come with a few risks as well:
Mixing Dream Memories with Reality Long-term lucid dreamers might occasionally confuse dream memories with real ones, creating false memories. This issue is rare and preventable by maintaining a dream journal and avoiding lucid dreaming about real-life people or places too frequently.
Escapism Using lucid dreaming to escape reality can be problematic if it interferes with your daily life. While it is sometimes beneficial to escape and relieve the stress of reality, relying on lucid dreaming for happiness can hinder personal growth and productivity.
Feeling Tired After Lucid Dreaming Some people report feeling tired after lucid dreaming. This tiredness is not due to the dreams themselves but often results from not getting enough sleep or using techniques that disrupt sleep patterns. Taking breaks and ensuring adequate sleep can prevent this.
Mental Exhaustion Lucid dreaming can be mentally taxing if practiced excessively without breaks. It’s important to balance lucid dreaming with regular sleep to avoid mental fatigue.
Lucid dreaming is safe and beneficial if done with caution. It has many benefits, such as overcoming fear and improving mental health, and minimal risks. There are many resources and tutorials available for those interested in trying it.
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PHASE-IV
The very deep experience of silence helps to expand from the 3 - dimensional awareness of the body to all pervasive awareness. The bed of silence becomes deeper and more expansive - an ocean of silence with waves on it merge into complete silence called Ajapa state of the mind. This silence is the source of Creativity, Power, Knowledge and Bliss.
PHASE V
From this deep ocean of silence in the heart region, let one OM emerge as an audible sound which diffuses into the entire body and the space all around. Enjoy the beautiful vibrations.
Blink the eyes slowly, gently open the eyes and come out of meditation.
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...Cometan
This lecture created by Brandon Taylorian (aka Cometan) specially for the CESNUR Conference held Bordeaux in June 2024 provides a brief introduction to the legacy of religious and philosophical thought that Astronism emerges from, namely the discourse on transcension started assuredly by the Cosmists in Russia in the mid-to-late nineteenth century and then carried on and developed by Mordecai Nessyahu in Cosmodeism in the twentieth century. Cometan also then provides some detail on his story in founding Astronism in the early twenty-first century from 2013 along with details on the central Astronist doctrine of transcension. Finally, the lecture concludes with some contributions made by space religions and space philosophy and their influences on various cultural facets in art, literature and film.
God calls us to a journey of worshiping Him. In this journey you will encounter different obstacles and derailments that will want to sway you from worshiping God. You got to be intentional in breaking the barriers staged on your way of worship in order to offer God acceptable worship.
"Lift off" by Pastor Mark Behr at North Athens Baptist ChurchJurgenFinch
23 June 2024
Morning Service at North Athens Baptist Church Athens, Michigan
“Lift Off” by Pastor Mark Behr
Scriptures: Luke 24:50-53; Acts 1:6-11.
We are a small country Church in Athens Michigan who loves to reach out to others with the love of God. We worship an Awesome God who loves the whole world and wants everyone to see and understand what He has done for us. (1 Corinthians 15:1-4) We hope you are encouraging by our Sunday Morning sermon videos. If you are ever in the area, please feel free to attend our Sunday Morning Services at North Athens Baptist Church 2020 M Drive South, Athens, Michigan. If you have any question and would like to talk to Pastor Mark, or have prayer request please call the church at (269) 729-553
Sunday School: 9:30 a.m.
Morning Service: 10:45 a.m.
Full Morning Service on Facebook Live at: https://www.facebook.com/groups/nabc2020athensmichigan
Sermon Only Live on YouTube at: https://www.youtube.com/@NABC2020AthensMI
Sermon Only Audio of Morning Sermon at: https://soundcloud.com/user-591083416
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
Lesson 12 - The Blessed Hope: The Mark of the Christian.pptxCelso Napoleon
Lesson 12 - The Blessed Hope: The Mark of the Christian
SBS – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
Tales of This and Another Life - Chapters.pdfMashaL38
This book is one of the best of the translated ones, for it has a warning character for all those who find themselves in the experience of material life. Irmão X provides a shrewd way of describing the subtleties and weaknesses that can jeopardize our intentions, making us more attentive and vigilant by providing us with his wise pages, reminding us between the lines of the Master's words: "Pray and watch."
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Introduction
Mantra Yoga is an exact science. "Mananat trayate iti mantrah- by the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra." That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process.
2nd issue of Volume 15. A magazine in urdu language mainly based on spiritual treatment and learning. Many topics on ISLAM, SUFISM, SOCIAL PROBLEMS, SELF HELP, PSYCHOLOGY, HEALTH, SPIRITUAL TREATMENT, Ruqya etc.A very useful magazine for everyone.
The Book of Revelation, filled with symbolic and apocalyptic imagery, presents one of its most striking visions in Revelation 9:3-12—the locust army. Understanding the significance of this locust army provides insight into the broader themes of divine judgment, protection, and the ultimate triumph of God’s will as depicted in Revelation.
Lição 12: João 15 a 17 – O Espírito Santo e a Oração Sacerdotal | 2° Trimestr...OmarBarrezueta1
Esta lição é uma oportunidade para discutirmos um assunto multo mal interpretado no contexto cristão, que é o fato de algumas pessoas pensarem que o conhecer Jesus é ter a nossa vida mudada em todas as áreas, como se Deus tivesse o dever de transportar-nos deste mundo para um outro mundo onde muitas coisas maravilhosas que desejamos seriam reais. No entanto, a nossa fé não nos tira do mundo após nos convertermos; ao invés disso, permanecemos vivendo sob as mesmas circunstâncias. O propósito de Deus não é nos tirar do mundo, mas nos livrar das ações do maligno (Jo 17.15), Sendo assim, a vida eterna não significa estar fora da realidade deste mundo, mas conhecer o único Deus verdadeiro (Jo 17.3).
Lição 12: João 15 a 17 – O Espírito Santo e a Oração Sacerdotal | 2° Trimestr...
Tongan - Letter of Jeremiah.pdf
1.
2. VAHE 1
1 Ko ha tatau ʻo ha tohi, ʻa ia naʻe ʻoatu ʻe Selemī kiate
kinautolu ʻa ia ʻe taki pōpula ki Pāpilone ʻe he tuʻi ʻo e kau
Papiloné, ke fakamoʻoniʻi ʻa kinautolu, ʻo hangē ko hono
fekau kiate ia ʻe he ʻOtuá.
2 Koeʻuhí ko e ngaahi angahala kuo mou fai ʻi he ʻao ʻo e
ʻOtuá, ʻe taki pōpula atu ai ʻa kimoutolu ki Pāpilone ʻe
Napukotonosi ko e tuʻi ʻo e kau Papiloné.
3 Ko ia, ʻo ka mou ka haʻu ki Pāpilone, te mou nofo ai ʻi he
ngaahi taʻu lahi, pea ʻe fuoloa ʻa e faʻahitaʻu ko iá, ʻa ia ko
e toʻu tangata ʻe fitu: pea ka hili iá te u ʻomi ʻa kimoutolu
mei ai ʻi he melino.
4 Ko ʻeni te mou mamata ʻi Pāpilone ko e ngaahi ʻotua ʻo e
silivá, mo e koulá, mo e ʻakaú, ʻoku ʻi honau umá, ʻa ia
ʻoku fakatupu ai ʻa e manavahē ʻa e ngaahi puleʻangá.
5 Ko ia tokanga ke ʻoua naʻa mou poto ʻo hangē ko e kau
mulí, pe ko kimoutolu pea mo kinautolu, ʻo ka mou ka
mamata ki he fuʻu kakaí ʻi honau ʻaó mo honau tuʻá, ʻo hū
kiate kinautolu.
6 Ka ke pehē ʻi homou lotó, ʻE ʻEiki, kuo pau ke mau hū
kiate koe.
7 He ʻoku ʻiate kimoutolu ʻa ʻeku ʻāngeló, pea ʻoku ou
tokangaʻi homou laumālié.
8 Ko e meʻa ki honau ʻeleló, ʻoku fakangingila ia ʻe he
tangata ngāué, pea ko kinautolu pē ʻoku kiʻi kofukofuʻi
ʻaki ʻa e silivá; ka ʻoku nau loi pē, pea ʻoku ʻikai te nau
lava ʻo lea.
9 Pea ʻi heʻenau toʻo ʻa e koula, ʻo hange ko ha taupoʻou
ʻoku ʻofa ke ʻalu, ʻoku nau ngaohi ʻa e ngaahi kalauni ki he
ʻulu ʻo honau ngaahi ʻOtua.
10 ʻOku faʻa fakahaaʻi foki ʻe he kau taulaʻeikí mei honau
ngaahi ʻotuá ʻa e koula mo e siliva, pea nau foaki ia kiate
kinautolu.
11 ʻIo, te nau foaki ia ki he kau feʻauaki angamahení, pea
fakaʻauha ʻa kinautolu ʻo hangē ko e kau tangata ʻaki ʻa e
ngaahi kofu, ko e ngaahi ʻotua ʻo e siliva, mo e ngaahi
ʻotua ʻo e koula, mo e ʻakau.
12 Ka ʻoku ʻikai lava ʻe he ngaahi ʻotua ko ʻení ʻo
fakahaofi ʻa kinautolu mei he ʻumeʻumea mo e Ane,
neongo ʻoku ʻufiʻufi ʻaki ia ʻa e kofu lanu vāleti.
13 ʻOku nau holoholoʻi honau matá koeʻuhí ko e efu ʻo e
temipalé, ʻi he taimi ʻoku lahi ai e ngaahi meʻa ʻoku hoko
kiate kinautolú.
14 Pea ko ia ia ʻoku ʻikai te ne lava ʻo tāmateʻi ha taha
ʻokú ne fakatupu houhau kiate iá ,ʻokú ne maʻu ha
tokotoko fakatuʻi, ʻo hangē ko ha fakamaau ia ʻo e fonuá.
15 ʻOkú ne ʻi hono nima toʻomataʻú foki ha hele fufū mo
ha toki: ka ʻoku ʻikai te ne lava ʻo fakahaofi ia mei he taú
mo e kau kaihaʻá.
16 ʻA ia ʻoku ʻikai ʻilo ai ʻa kinautolu ko e ngaahi ʻotua: ko
ia ʻoua ʻe manavahē kiate kinautolu.
17 He ʻoku hangē ko e vaka ʻoku ngāue ʻaki ʻe ha tangatá,
ʻoku ʻikai hano ʻaonga ʻo ka maumau ia; ʻoku pehē pē mo
honau ngaahi ʻotuá: ʻo ka fokotuʻu ʻa kinautolu ʻi he
temipalé, ke fonu honau matá ʻi he efu ʻi he vaʻe ʻo
kinautolu ʻoku hū maí.
18 Pea hangē ko hono fakapapauʻi ʻo e ngaahi matapaá ʻi
he tafaʻaki kotoa pē ʻo ia ʻoku faihala ki he tuʻí, ʻo hangē
ko ʻene tukupā ke mamahi ʻi he maté: ʻoku pehē pē hono
ngaohi ʻe he kau taulaʻeikí ʻa honau ngaahi temipalé ʻaki ʻa
e ngaahi matapā, mo e loka, mo e ngaahi laine, telia naʻa
maumauʻi honau ngaahi ʻotuá ʻe he kau kaihaʻá.
19 ʻOku nau tutu kinautolu ke nau teʻelango, ʻio, ʻo lahi
ange ia ʻiate kinautolu pē, ʻa ia ʻoku ʻikai ke nau lava ai ʻo
sio ki ha taha.
20 ʻOku nau hangē ko e taha ʻo e ngaahi malamalaʻi ngaahi
malamalaʻi ʻo e temipalé, ka ʻoku nau pehē ʻoku
fengaiʻitaki honau lotó ki he ngaahi meʻa ʻoku totolo mei
he kelekelé; pea ʻo ka nau ka kai ia mo honau kofú, ʻoku
ʻikai te nau ongoʻi ia.
21 ʻOku ʻuliʻuli honau fofongá ʻi he ʻohu afi ʻoku haʻu mei
he temipalé.
22 ʻOku nofo ʻi honau sinó mo e ʻulú ʻa e fanga Peka,
fakamaamaʻi, mo e fanga manupuná, pea mo e fanga pusí
foki.
23 Te mou lava ʻo ʻilo ʻi he meʻá ni ʻoku ʻikai ko ha ngaahi
ʻotua ʻa kinautolu: ko ia ʻoua ʻe manavahē kiate kinautolu.
24 Neongo ʻa e koula ʻoku fekauʻaki mo kinautolú ke nau
fakaʻofoʻofa, ka ʻo kapau ʻe ʻikai te nau holoholoʻi ʻa e
ʻumeʻumeá, ʻe ʻikai te nau ulo: he naʻe ʻikai ke nau ongoʻi
ia ʻi he taimi naʻe haka aí.
25 ʻOku fakatau ʻa e ngaahi meʻa ʻoku ʻikai ke ʻi ai ha
manava ki ha totongi maʻolunga taha.
26 ʻOku hilifaki ia ki honau umá, ʻo ʻikai hanau vaʻe ʻa ia
ʻoku nau fakahā ai ki he tangatá ʻoku ʻikai hanau
mahuʻinga.
27 Ko kinautolu foki ʻoku tauhi kiate kinautolú ʻoku nau
mā: he kapau te nau tō ki he kelekelé ʻi ha taimi, ʻe ʻikai te
nau lava ʻo toe tuʻu hake ʻiate kinautolu pē: pea kapau ʻe
fokotuʻu ʻe ha taha ʻa kinautolu ke angatonu, te nau lava ʻo
hiki ʻiate kinautolu pē: pea kapau te nau punou hifo, te nau
lava ʻo fakatonutonu ia: ka ʻoku nau fokotuʻu ʻa e ngaahi
meʻaʻofá ʻi honau ʻaó ʻo hangē ko e kakai kuo pekiá.
28 Ko e meʻa ʻi he ngaahi meʻa kuo feilaulau ʻaki kiate
kinautolú, ʻoku fakatau atu mo ngaohikovia ai ʻe heʻenau
kau taulaʻeikí; pea ʻoku pehē hono tokonaki ʻe honau
ngaahi uaifí hano konga ʻi he māsimá; ka ki he masivá mo
e taʻe-faʻa-ngaué ʻoku ʻikai te nau foaki ha meʻa ki ai.
29 ʻOku kai ʻe he kakai fefine mo e kau fefine ʻi he fanau
ʻa ʻenau ngaahi feilaulau: te mou ʻilo ʻi he ngaahi meʻa ni
ʻoku ʻikai ko ha ngaahi ʻotua ʻa kinautolu: ʻoua ʻe
manavahe kiate kinautolu.
30 He ʻe lava fēfē ke ui ʻa kinautolu ko e ngaahi ʻotua?
koeʻuhí he naʻe tuku ʻe he kakai fefiné ʻa e kakanoʻi manu
ʻi he ʻao ʻo e ngaahi ʻotua ʻo e silivá, koulá, mo e ʻakaú
31 Pea ʻoku nofo ʻa e kau taulaʻeikí ʻi honau ngaahi
temipalé, kuo totongi honau kofú, pea tele honau ʻulú mo e
kavá, pea ʻikai ha meʻa ʻi honau ʻulú.
32 ʻOku nau ngungulu mo tangi ʻi he ʻao ʻo honau ngaahi
ʻotuá, ʻo hangē ko ia ʻoku fai ʻe he tangatá ʻi he kātoanga ʻi
he taimi ʻoku mate ai ha tahá.
33 ʻOku toʻo foki ʻe he kau taulaʻeikí ʻa honau ngaahi kofú,
ʻo fakakofuʻi honau ngaahi uaifí mo e fānaú.
34 ʻE tatau ai pē pe ʻoku kovi ʻa e fai ʻe ha taha kiate
kinautolu, pe ko e leleí, ʻoku ʻikai te nau faʻa totongi ia:
ʻoku ʻikai te nau faʻa fokotuʻu ha tuʻi, pe fakahifo ia.
35 ʻI he founga tatau pē, ʻoku ʻikai te nau lava ʻo foaki ha
koloa pe ha paʻanga: neongo ʻoku fai ʻe ha tangata ha
fuakava kiate kinautolu, pea ʻikai tauhi ia, ʻe ʻikai te nau
fie maʻu ia.
36 ʻOku ʻikai te nau lava ʻo fakamoʻui ha tangata mei he
maté, pe fakahaofi ʻa e vaivaí mei he māfimafí.
37 He ʻikai ke nau lava ʻo fakafoki ha tangata kui ki hono
ʻao, pe tokoniʻi ha tangata ʻoku faingataʻaʻia.
3. 38 ʻOku ʻikai te nau lava ʻo fakahā ha ʻaloʻofa ki he uitoú,
pe fai lelei ki he tamai maté.
39 Ko honau ngaahi ʻotua ʻo e ʻakaú, pea ʻoku ʻi ai ʻa e
koulá mo e silivá, ʻoku tatau ia mo e ngaahi maka kuo tā
mei he moʻungá: ko kinautolu ʻoku hū ki aí ʻe veuveuki ʻa
kinautolu ʻoku hū ki aí.
40 ʻE anga fēfē leva ha fakakaukau ʻa ha tangata ʻo ne pehē
ko e ngaahi ʻotua kinautolu, ka naʻa mo e kau Kalitiá ʻoku
nau taʻe-fakaʻapaʻapaʻi kinautolu?
41 ʻA ia kapau te nau mamata ki ha noa ʻe taha ʻoku ʻikai
faʻa lea, ʻoku nau ʻomi ia, pea ʻoku nau ʻomi ia ke ne lea,
ʻo hange ʻoku ne lava ʻo mahino kiate ia.
42 Ka ʻoku ʻikai mahino ʻeni kiate kinautolu, pea nau liʻaki
ia: he ʻoku ʻikai haʻanau ʻilo.
43 ʻOku ʻi ai foki mo e kakai fefine ʻoku ʻi ai honau ngaahi
afo, ʻoku nau nofo ʻi he ngaahi hala, ʻo tutu ʻa e kaloni: ka
ʻo kapau ʻoku ʻi ai hanau niʻihi, ʻoku tohoakiʻi ʻe ha niʻihi,
tokoto fakataha mo ia, ʻoku ne manukiʻi ʻa hono kainga,
pea naʻe ʻikai lau ia ʻoku taau mo ia, pe motu hono afo.
44 Ko e meʻa kotoa pē ʻoku fai ʻiate kinautolú ʻoku hala: ʻe
anga fēfē leva haʻane fakakaukau pe pehē ko e ngaahi ʻotua
kinautolu?
45 ʻOku ngaohi kinautolu ʻaki ʻa e kau tufunga mo e kau
fai tomuʻa ngāue: he ʻikai ke nau lava ʻo hoko ko ha meʻa
kehe mei he kau tangata ngāué.
46 Pea ko kinautolu naʻa nau ngaohi kinautolú ʻe ʻikai
ʻaupito te nau lava ʻo hokohoko atu fuoloa; ʻe anga fēfē
leva ʻa e hoko ʻa e ngaahi meʻa naʻe ngaohi ʻaki kinautolú
ko e ngaahi ʻotua?
47 He naʻa nau tuku ʻa e ngaahi loi mo e ngaahi manuki
kiate kinautolu ʻoku muiaki maí.
48 He ʻo ka hoko ha tau pe mahaki fakaʻauha kiate
kinautolu, ʻe fealeaʻaki ʻa e kau taulaʻeikí mo kinautolu pē,
ʻa ia ʻe fufuuʻi ai ʻa kinautolu fakataha mo kinautolu.
49 Ko e hā leva ʻoku ʻikai lava ai ke ʻiloʻi ʻe he tangatá
ʻoku ʻikai ko ha ngaahi ʻotua ʻa kinautolu, ʻa ia ʻoku ʻikai
te nau lava ʻo fakamoʻui ʻa kinautolu mei he taú, pe mei he
mahaki fakaʻauhá?
50 He ʻi heʻenau mamata ki aí ko e ʻakau pē, pea ko e
tānaki ʻaki ʻa e silivá mo e koulá, ʻe ʻilo ai ʻamui ʻoku nau
loi:
51 Pea ʻe hā mahino mai ki he ngaahi puleʻanga mo e
ngaahi tuʻi kotoa pē ʻoku ʻikai ko ha ngaahi ʻotua ʻa
kinautolu, ka ko e ngaahi ngāue pē ʻa e toʻukupu ʻo e
tangatá, pea ʻoku ʻikai ha ngāue ʻa e ʻOtuá ʻiate kinautolu.
52 Ko hai leva ʻoku ʻikai ke ne ʻiloʻi ʻoku ʻikai ko ha
ngaahi ʻotua kinautolu?
53 He ʻoku ʻikai foki te nau lava ʻo fokotuʻu ha tuʻi ʻi he
fonuá, pe ʻuha ki he tangatá.
54 Pea ʻoku ʻikai foki te nau lava ʻo fakamāuʻi ʻenau
taumuʻa ʻanautolú, pe fakatonutonu ha meʻa hala, ʻo ʻikai
lava: he ʻoku nau hangē ko e fanga lēveni ʻi he vahaʻa ʻo e
langí mo e māmaní.
55 ʻA ia ʻo ka tō ʻa e afí ki he fale ʻo e ngaahi ʻotua ʻakau,
pe hilifaki ʻaki ʻa e koula pe siliva, ʻe hola ʻa ʻenau kau
taulaʻeikí ʻo hao; ka ʻe tutu ʻa kinautolu ʻo hangē ko e
ngaahi malamalaʻi ngaahi.
56 ʻIkai ngata aí, he ʻikai ke nau lava ʻo matuʻuaki ha tuʻi
pe fili: ʻe anga fēfē leva haʻane fakakaukau pe pehē ko e
ngaahi ʻotua kinautolu?
57 ʻOku ʻikai foki ke lava ʻo hao mei he kau kaihaʻá pe kau
kaihaʻá ʻa e ngaahi ʻotua ko ia ʻo e ʻakaú, pea fakatokoto
ʻaki ʻa e silivá pe koulá.
58 ʻA ia ko ʻenau koulá, mo e silivá, mo e ngaahi kofu kuo
kofu ʻaki ʻa kinautolú, ko kinautolu ʻoku mālohí ke toʻo,
pea nau ʻalu ʻo ʻalu: pea ʻoku ʻikai foki te nau faʻa tokoni
kiate kinautolu pē.
59 Ko ia ʻoku lelei ange ke hoko ko ha tuʻi ʻokú ne fakahā
ʻa hono mālohí, pe ko ha meʻangāue ʻaonga ʻi ha fale, ʻa ia
ʻe fakaʻaongaʻi ʻe he tokotaha ʻoku ʻaʻaná, ʻi he ngaahi
ʻotua loi peheé; pe ke hoko ko ha matapā ʻi ha fale, ke
tauhi ʻi ai ʻa e ngaahi meʻa peheé, ʻi ha ngaahi ʻotua loi
pehē. pe ko ha pou ʻakau ʻi ha palasi, ʻi ha ngaahi ʻotua loi
pehē.
60 He ko e laʻaá, māhiná, mo e ngaahi fetuʻú, ʻoku ngingila
pea fekauʻi mai ke nau fai honau ngaahi lakangá, ʻoku nau
talangofua.
61 ʻOku pehē pē ʻa e ʻuhilá ʻi he taimi ʻoku mafao atu aí
ʻoku faingofua ke mamata ki ai; pea naʻe pehē ʻa e angi ʻa
e matangí ʻi he fonua kotoa pē.
62 Pea ʻo ka fekau ʻe he ʻOtuá ʻa e ngaahi ʻaó ke ʻalu atu ki
he māmaní kotoa pē, ʻoku nau fai ʻa e meʻa ʻoku fekau
kiate kinautolu ki aí.
63 Pea ko e afi naʻe fekauʻi atu mei ʻolungá ke tutu ʻa e
ngaahi tafungofungá mo e ngaahi vao ʻakaú ʻoku fai ia ʻo
hangē ko hono tuʻutuʻuni kiate kinautolú: ka ʻoku ʻikai
tatau ʻeni mo kinautolu ʻi he fakamoʻuí pe ko e mālohí.
64 Ko ia ai ʻoku ʻikai totonu ke mahaloʻi pe pehē ko e
ngaahi ʻotua ʻa kinautolu, he ʻoku nau mamata, ʻoku ʻikai
te nau lava ke fakamāuʻi ha ngaahi ngāue, pe fai lelei ki he
tangatá.
65 Ko ia ʻi heʻenau ʻiloʻi ʻoku ʻikai ko ha ngaahi ʻotua ʻa
kinautolú, ʻoua ʻe manavahē kiate kinautolu,
66 He ʻoku ʻikai te nau lava ʻo fakamalaʻiaʻi pe tāpuakiʻi ʻa
e ngaahi tuʻí:
67 Pea ʻoku ʻikai foki te nau lava ʻo fakahā ʻa e ngaahi
fakaʻilonga ʻi he langí ʻi he lotolotonga ʻo e kau hītení, pe
ulo ʻo hangē ko e laʻaá, pe ʻomi ha maama ʻo hangē ko e
māhiná.
68 ʻOku lelei ange ʻa e fanga manu ʻiate kinautolu: he te
nau lava ʻo maʻu ha takafi ʻo tokoniʻi pe kinautolu.
69 Pea ʻoku ʻikai ʻaupito fakahā mai kiate kitautolu ko e
ngaahi ʻotua ʻa kinautolu: ko ia ʻoua ʻe manavahē kiate
kinautolu.
70 He ʻoku ʻikai tauhi ha meʻa ʻe ha scarecrow ʻi ha ngoue
ʻo e ngaahi foʻi kiukamipaa: ʻoku pehē pē ʻa honau ngaahi
ʻotua ʻo e ʻakaú, pea fakatokoto ʻaki ʻa e siliva mo e koula.
71 Pea pehē foki ki honau ngaahi ʻotua ʻo e ʻakaú, ʻo nau
fakatokoto ʻaki ʻa e silivá mo e koulá, ʻoku nau tatau mo ha
tolounua hinehina ʻi ha ngoue ʻakau, ʻoku nofo ai ʻa e
manupuna kotoa pē; ʻo hange foki ki ha sino kuo mate, ʻa
ia ʻoku hahake ki he fakapoʻuli.
72 Pea te mou ʻiloʻi ʻoku ʻikai ko ha ʻotua ʻa kinautolu ʻe
he pulu lanu vāleti ʻoku pala kiate kinautolú: pea ʻe kai ʻa
kinautolu ʻamui, pea ʻe hoko ia ko e manuki ʻi he fonuá.
73 Ko ia ʻoku lelei ange ʻa e tangata angatonu ʻoku ʻikai
haʻane tamapuá: he ʻe mamaʻo ia mei he manukí.