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.
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.
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.
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.
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.
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.
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.
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 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.
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.
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
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 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 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".
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.
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.
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 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.
“And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt.” GENESIS 41:45
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 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.
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 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.
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.
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
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 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 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".
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.
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.
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 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.
“And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt.” GENESIS 41:45
Similar to Tongan - Testament of Benjamin.pdf (20)
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)
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.
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.
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.
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
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.
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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
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).
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.
Unleash your spiritual growth journey as a truth-seeker!
Learn More:
👉https://tkg.tf/4D
Tracking "The Blessing" - Christianity · Spiritual Growth · Success
Do you ever feel like your Bible highlighting isn't quite enough to ignite lasting spiritual growth? Have you struggled to retain key takeaways from your Bible study sessions?
Discover how living in 4D can transform your highlighting into a strategic tool for spiritual development.
Learn More:
👉https://tkg.tf/4D
In this video, you'll gain insights on:
How highlighting key verses and themes can enhance memory and retention of Scripture (we see a few key ones, here!)
Studies have shown that highlighting can significantly improve information recall. Highlighting key points visually reinforces them in your mind, leading to better long-term memory.
How to personalize your Bible study through strategic highlighting. Don't just highlight everything!
This video will teach you how to strategically highlight based on what resonates with you, focusing on central themes, recurring ideas, or connections between different passages.
Watch More:
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How connecting highlighted passages can reveal deeper biblical truths. By highlighting these connections, you can see the bigger picture and uncover the underlying messages within Scripture.
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"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
2. VAHE 1
ʻOku liliu ʻe Penisimani, ko e foha hono
hongofulu ma ua ʻo Sekope mo Lesieli, ko e pepe
ʻo e famili, ʻa e filosefa mo e philanthropist.
1 Ko e tatau ʻo e ngaahi lea ʻa Penisimaní, ʻa ia
naʻá ne fekau ki hono ngaahi fohá ke nau tauhí,
hili ʻene moʻui ʻi he taʻu ʻe teau uofulu mā nima.
2 Pea naʻá ne ʻuma kiate kinaua, ʻo ne pehē: ʻI
he fanauʻi ʻa ʻAisake kia ʻĒpalahame ʻi heʻene
motuʻá, naʻe pehē foki mo au kia Sēkope.
3 Pea koeʻuhi ko Lesieli naʻe mālōlō ʻeku faʻeé
ʻi hono fāʻeleʻi aú, naʻe ʻikai haʻaku huʻakau; ko
ia naʻe taʻofi au ʻe Bilhah ko ʻene kaunanga.
4 He naʻe kei paʻa pē ʻa Lesieli ʻi he taʻu ʻe
hongofulu mā ua hili ʻene fāʻeleʻi ʻa Siosefá; pea
naʻá ne lotu ki he ʻEikí ʻi he ʻaukai ʻi he ʻaho ʻe
hongofulu mā ua, pea naʻá ne tuʻituʻia ʻo fanauʻi
au.
5 He naʻe ʻofa lahi ʻeku tamaí ʻia Lesieli, pea
naʻá ne lotu ke ne lava ʻo mamata ki ha ongo
foha kuo fāʻeleʻi meiate ia.
6 Ko ia naʻe ui au ko Penisimani, ʻa ia ko e foha
ʻo e ngaahi ʻaho.
7 Pea ʻi heʻeku ʻalu ki ʻIsipité, kia Siosefa, pea
naʻe ʻiloʻi au ʻe hoku tokouá, naʻá ne pehē mai
kiate au: Ko e hā naʻá na fakahā ki heʻeku tamaí
ʻi heʻena fakatau aú?
8 Pea naʻá ku pehē ange kiate ia, Naʻá na
fakavaʻe ho kofú ʻaki ʻa e toto pea ʻave ia, ʻo
pehē: ʻIloʻi pe ko e kote ʻeni ʻo ho fohá.
9 Pea naʻá ne pehē mai kiate au: Naʻa mo ia,
tokoua, ʻi he hili ʻenau toʻo meiate au ʻa hoku
kofú naʻa nau foaki au ki he kau ʻIsimelí, pea nau
foaki mai kiate au ha konga tupenu konga tupenu,
mo fakamamahiʻi au, ʻo nau fekau ke u lele.
10 Pea ko e meʻa ki ha taha ʻo kinautolu naʻá ne
taaʻi au ʻaki ha vaʻakaú, naʻe fakafetaulaki kiate
ia ha laione ʻo ne tāmateʻi ia.
11 Pea ko ia naʻe ilifia ai hono kaungā ngāué.
12 Ko ia ai, ʻe fānau, ʻoku mou ʻofa ki he ʻEiki
ko e ʻOtua ʻo e langí mo e māmaní, pea tauhi
ʻEne ngaahi fekaú, ʻo muimui ki he sīpinga ʻa e
tangata lelei mo māʻoniʻoni ko Siosefá.
13 Pea tuku ke lelei ho ʻatamaí, ʻo hangē foki ko
hoʻomou ʻiloʻi aú; he ko ia ia ʻokú ne fufulu
hono ʻatamaí ʻokú ne mamata totonu ki he
ngaahi meʻa kotoa pē.
14 Mou manavahē ki he ʻEikí, pea ʻofa ki homou
kaungāʻapí; pea neongo ʻoku pehē ʻe he laumālie
ʻo Peliatá te ke fakamamahiʻi koe ʻaki ʻa e kovi
kotoa pē, ka ʻe ʻikai te nau pule kiate koe, ʻo
hangē kuo ʻikai te nau pule kia Siosefa ko hoku
tokouá.,
15 Hono ʻikai tokolahi e kau tangata naʻa nau
fakaʻamu ke tāmateʻi iá, pea naʻe maluʻi ia ʻe he
ʻOtuá!
16 He ko ia ia ʻoku manavahē ki he ʻOtuá mo
ʻofa ki hono kaungāʻapí ʻe ʻikai lava ke taaʻi ia
ʻe he laumālie ʻo Peliará, ʻo maluʻi ia ʻe he
manavahē ki he ʻOtuá.
17 Pea he ʻikai lava foki ke puleʻi ia ʻe he
meʻangāue ʻa e tangatá pe fanga manú, he ʻoku
tokoniʻi ia ʻe he ʻEikí ʻo fakafou ʻi he ʻofa ʻokú
ne maʻu ki hono kaungāʻapí.
18 He naʻe kole foki ʻa Siosefa ki heʻemau tamaí
ke ne lotua hono kāingá, ke ʻoua naʻa ueʻi
kinautolu ʻe he ʻEikí ko ha angahala ʻo tatau ai
pē pe ko e hā ʻa e kovi kuo nau fai kiate iá.
19 Pea naʻe pehē ʻa e kaila ʻa Sēkopé: ʻA ʻeku
tama lelei, kuó ke ikunaʻi ʻa e loto ʻo hoʻo tamai
ko Sēkopé.
20 Pea fāʻofua kiate ia, ʻo ne ʻuma kiate ia ʻi he
houa ʻe ua, ʻo pehē:
21 ʻE fakahoko ʻiate koe ʻa e kikite ʻo e langí ʻo
kau ki he Lami ʻa e ʻOtuá, mo e Fakamoʻui ʻo e
māmaní, pea ʻe tukuange ha taha taʻehalaia
koeʻuhi ko e kau tangata maumau-laó, mo ha ʻE
mate ha taha ʻoku ʻikai haʻane angahala maʻá e
3. kau tangata anga taʻe-māʻoniʻoní ʻi he toto ʻo e
fuakavá, ki hono fakamoʻui ʻo e kau Senitailé mo
ʻIsilelí, pea fakaʻauha ʻa Peliar mo ʻene kau
tamaioʻeikí.
22 Ko ia, ʻoku mou vakai, ʻe hoku fānau, ki he
ngataʻanga ʻo e tangata leleí?
23 Ko ia, mou muimui ʻi heʻene manavaʻofá, ʻi
he ʻatamai lelei, koeʻuhí ke mou tui foki ha
ngaahi kalauni ʻo e nāunau.
24 He ʻoku ʻikai ke mata fakapoʻuli ʻa e tangata
leleí; he ʻokú ne fakahā ʻa e ʻaloʻofa ki he kakai
fulipē, neongo ko e kau angahala ʻa kinautolu.
25 Pea neongo ʻoku nau filioʻi ʻaki ʻa e taumuʻa
kovi. ʻo kau kiate ia, ʻi heʻene failelei ʻokú ne
ikunaʻi ai ʻa e koví, pea maluʻi ia ʻe he ʻOtuá;
pea ʻokú ne ʻofa ki he māʻoniʻoní ʻo hangē pē ko
hono laumālie ʻoʻoná.
26 Kapau ʻoku nāunauʻia ha taha, ʻoku ʻikai te
ne meheka kiate ia; kapau ʻoku fakakoloaʻi ha
taha, ʻoku ʻikai ke ne meheka; kapau ʻoku loto-
toʻa ha taha, ʻokú ne fakafetaʻi kiate ia; ʻa e
tangata angamaʻa ʻokú ne fakalāngilangiʻí; ʻokú
ne ʻaloʻofa ki he tangata masivá; ʻokú ne ʻofa
mamahi ki he vaivaí; ki he ʻOtuá ʻokú ne hiva
ʻaki ʻa e fakafetaʻi.
27 Pea ko ia ʻokú ne maʻu ʻa e ʻaloʻofa ʻo e
laumālie leleí ʻ okú ne ʻofa ʻo hangē ko hono
laumālie ʻoʻoná.
28 Ko ia, kapau ʻoku mou maʻu foki ʻa e ʻatamai
leleí, ʻe toki melino ʻa e kau angahalá ʻiate
kimoutolu, pea ʻe fakaʻapaʻapaʻi ʻa kimoutolu ʻe
he maumau-leá, pea tafoki ki he leleí; pea ʻe ʻikai
ngata pē ʻi hono tuku ʻe he mānumanú ʻa ʻenau
holi tōmuʻa moʻoní, ka te nau ʻoatu foki ʻa e
ngaahi meʻa ʻo ʻenau mānumanú kiate kinautolu
ʻoku faingataʻaʻiá.
29 Kapau te mou fai lelei, ʻe hola ʻa e ngaahi
laumālie ʻulí meiate kimoutolu; pea ʻe manavahē
ʻa e fanga manú kiate kimoutolu.
30 He ko e potu ʻoku ʻi ai ʻa e fakaʻapaʻapa ki he
ngaahi ngāue leleí mo e maama ʻi he ʻatamaí,
naʻa mo e fakapoʻulí ʻoku hola meiate ia.
31 He kapau ʻe fai ʻe ha taha ʻa e fakamālohi ki
ha tangata māʻoniʻoni, ʻokú ne fakatomala; he
ʻoku ʻaloʻofa ʻa e tangata māʻoniʻoní ki heʻene
tokotaha ʻoku lea koví, ʻo ne maʻu ʻa ʻene melinó.
32 Pea kapau ʻe lavakiʻi ʻe ha taha ʻa e tangata
māʻoniʻoní, ʻoku lotu ʻa e tangata māʻoniʻoní: ka
ko e kiʻi meʻa siʻi ʻe fakavaivaiʻi ia, ka ʻoku ʻikai
fuoloa mei heʻene hā ʻoku nāunauʻia lahi angé,
ʻo hangē ko Siosefa ko hoku tokouá.
33 ʻOku ʻikai ke ʻi he mālohi ʻo e kākā ʻa e
laumālie ʻo Peliá ʻa e hehema ʻa e tangata leleí,
he ʻoku tataki ʻe he ʻāngelo ʻo e melinó ʻa hono
laumālié.
34 Pea ʻoku ʻikai te ne tokanga fakamātoato ki
he ngaahi meʻa ʻoku ʻauhá, pe tānaki fakataha ʻa
e ngaahi koloá ʻi he holi ʻo e fiefia.
35 ʻOku ʻikai te ne fiefia ʻi he fiefiá, ʻoku ʻikai
te ne fakamamahiʻi ʻa hono kaungāʻapí, ʻoku
ʻikai te ne maʻu ʻe ia ʻa e koloá, ʻoku ʻikai te ne
ʻafioʻi ʻi he langaki moʻui ʻa e matá, he ko e ʻEikí
ʻa hono ʻinasi.
36 ʻOku ʻikai maʻu ʻe he hehema leleí ʻa e
lāngilangi pe ko e fakaʻapaʻapa mei he tangatá,
pea ʻoku ʻikai te ne ʻilo ha kākā, pe loi, pe kē pe
lauʻikovi; he ʻoku ʻafio ʻa e ʻEikí ʻiate ia mo
fakamaama hono laumālié, pea ʻokú ne fiefia ki
he kakai fulipē maʻu ai pē.
37 ʻOku ʻikai maʻu ʻe he ʻatamai leleí ha lea ʻe
ua, ʻo e tāpuaki mo e fakamalaʻia, ʻo e
fakamātoato mo e fakaʻapaʻapa, ʻo e mamahi mo
e fiefia, ʻo e fakalongolongo mo e puputuʻu, ʻo e
mālualoi mo e moʻoni, ʻo e masiva mo e koloa;
ka ʻokú ne maʻu ʻa e ʻulungāanga pē taha, taʻe-
faʻa-ʻauʻauha mo haohaoa, ʻo kau ki he kakai
kotoa pē.
38 ʻOku ʻikai ke ʻasi tuʻo ua ia, pe fanongo tuʻo
ua; he ko e meʻa kotoa pē ʻokú ne fai, pe lea ʻaki,
pe mamata ki aí, ʻokú ne ʻiloʻi ʻoku ʻafioʻi ʻe he
ʻEikí ʻa hono laumālié.
39 Pea ʻokú ne fakamaʻa hono ʻatamaí ke ʻoua
naʻa fakahalaiaʻi ia ʻe he tangatá pea pehē ki he
ʻOtuá.
4. 40 Pea ʻi he founga tatau ʻoku konga ua ai ʻa e
ngaahi ngāue ʻa Peliará, pea ʻoku ʻikai ha taʻe-
mali ʻiate kinautolu.
41 Ko ia, ʻe ʻeku fānau, ʻoku ou tala kiate
kimoutolu, mou hola mei he tāufehiʻa ʻa Peliará;
he ʻokú ne foaki ha heletā kiate kinautolu ʻoku
talangofua kiate iá.
42 Pea ko e heletaá ko e faʻē ia ʻa e kovi ʻe fitu.
ʻUluakí ʻoku tuʻituʻia ʻa e ʻatamaí ʻi Pēlia, pea
ʻoku ʻuluaki ʻi ai ʻa e lilingi toto; fakaʻauha hono
ua; tolú, ko e mamahí; faá, ko e fakaheeʻí; nima,
dearth; ono, hohaʻa; fitu, fakaʻauha.
43 ʻKo ia naʻe tukuange foki ʻa Keini ki he tautea
ʻe fitu ʻe he ʻOtuá, he ʻi he taʻu ʻe teau kotoa pē
naʻe ʻomi ai ʻe he ʻEikí ha mahaki fakaʻauha ʻe
taha kiate ia.
44 Pea ʻi hono taʻu uangeau naʻá ne kamata ke
mamahi, pea ʻi hono hivangeau ʻo e taʻú naʻe
fakaʻauha ia.
45 He koeʻuhi ko ʻĒpeli ko hono tokouá, naʻe
fakamāuʻi ia ʻaki ʻa e ngaahi kovi kotoa pē, ka
naʻe liunga fitungofulu ʻa Lēmeki mo hono taʻu
fitu.
46 Koeʻuhí ʻe tauteaʻi ʻa kinautolu ʻoku nau
tatau mo Keini ʻi he meheka mo e tāufehiʻa ʻa e
kāingá ʻi he fakamaau tatau pē.
VAHE 2
ʻOku ʻi he veesi 3 ha sipinga fakaʻofoʻofa ʻo e
homeliness--ka ʻoku mahino ʻa e ngaahi fakatata
ʻo e lea ʻa e kau peteliake ko ʻeni ʻo e kuonga
muʻa.
1 Pea ʻoku mou fai pehē, ʻe ʻeku fānau, hola mei
he fai koví, meheká, mo e tāufehiʻa ʻa e kāingá,
pea pīkitai ki he leleí mo e ʻofá.
2 Ko ia ʻokú ne maʻu ʻa e ʻatamai maʻá ʻi he ʻofá,
ʻoku ʻikai sio ia ki ha fefine ʻokú ne mamata ki
he feʻauakí; he ʻoku ʻikai te ne maʻu ha ʻuli ʻi
hono lotó, koeʻuhí he ʻoku nofoʻia ia ʻe he
Laumālie ʻo e ʻOtuá.
3 He hangē ʻoku ʻikai ʻuliʻi ʻa e laʻaá ʻi he ulo ʻo
e vevé mo e pelepelá, ka ʻoku momoa ia ʻo tekeʻi
atu ʻa e nanamu koví; ʻoku pehē foki mo e
ʻatamai maʻá, neongo ʻoku kāpui ʻe he ngaahi
ʻuli ʻo e māmaní, ka ʻokú ne fakamaʻa ia pea
ʻikai ʻuliʻi ia.
4 Pea ʻoku ou tui ʻe ʻi ai foki mo ha ngaahi fai
kovi ʻiate kimoutolu, mei he ngaahi lea ʻa ʻĪnoke
ko e kau māʻoniʻoní: ke mou feʻauaki mo e
feʻauaki ʻo Sōtomá, pea ʻe ʻauha ʻa kimoutolu
kotoa pē, tuku kehe pē ha tokosiʻi, pea fakafoʻou
ʻa e ngaahi ngāue taʻe-fakaʻamu mo e kakai
fefiné; pea ʻe ʻikai ke ʻiate kimoutolu ʻa e
puleʻanga ʻo e ʻEikí, he te Ne toʻo leva ia.
5 Ka neongo iá ʻe ʻi hoʻo ʻinasi ʻa e fale tapu ʻo
e ʻOtuá, pea ʻe nāunauʻia ange ʻa e temipale
fakaʻosí ʻi he ʻuluakí.
6 Pea ʻe tānaki fakataha ki ai ʻa e faʻahinga ʻe
hongofulu mā uá, pea mo e kau Senitaile kotoa
pē, kae ʻoua ke fekau mai ʻe he Fungani
Māʻolungá ʻa ʻEne fakamoʻuí ʻi he ʻaʻahi mai ʻa
ha palōfita pē ʻe taha naʻe fakatupú.
7 Pea te ne hu ki he ʻuluaki temipale, pea ʻe
ngaohi ʻi ai ʻa e ʻEiki, pea ʻe hiki hake ia ki ha
fuʻu ʻakau.
8 Pea ʻe matoʻo atu ʻa e veili ʻo e temipalé, pea
ʻe ʻoatu ʻa e Laumālie ʻo e ʻOtuá ki he kau
Senitailé ʻo hangē ko hono lilingi hifo ʻo e afí.
9 Pea te Ne hāʻele hake mei Hētesi ʻo ʻalu atu
mei māmani ki he langí.
10 Pea ʻoku ou ʻiloʻi hono lahi ʻo ʻEne ʻi māmaní,
pea mo e nāunauʻia ʻi he langí.
11 Ko ʻeni ʻi he taimi naʻe ʻi ʻIsipite ai ʻa Siosefá,
naʻá ku fakaʻamu ke mamata ki hono fakatātā
mo hono fōtungá; pea ʻi he ngaahi lotu ʻa Sēkope
ko ʻeku tamaí naʻá ku mamata kiate ia, lolotonga
ʻeku ʻā hake ʻi he ʻahó, naʻa mo hono ʻata kotoa
ʻo hangē tofu pē ko iá.
12 Pea ʻi he hili ʻene folofola ʻaki ʻa e ngaahi
meʻá ni, naʻá ne pehē ange kiate kinautolu: Ko
ia ʻoku mou ʻilo ko ia, ʻe heʻeku fānaú, te u mate.
5. 13 Ko ia, mou faitotonu taki taha ki hono
kaungāʻapí, pea tauhi ʻa e fono ʻa e ʻEikí mo
ʻEne ngaahi fekaú.
14 He ʻoku ou tuku ʻa e ngaahi meʻá ni meiate
kimoutolu kae ʻikai ko e tofiʻa.
15 Ko ia, ʻoku mou foaki ia foki ki hoʻomou
fānaú ke nau maʻu ʻa e koloa taʻengatá; he naʻe
pehē ʻa ʻĒpalahame, mo ʻAisake, mo Sēkope
fakatouʻosi.
16 Naʻa nau foaki mai ʻa e ngaahi meʻá ni kotoa
pē ko e tofiʻa, ʻo pehē: Tauhi ʻa e ngaahi fekau
ʻa e ʻOtuá, kae ʻoua ke fakahā ʻe he ʻEikí ʻa ʻEne
fakamoʻuí ki he kau Senitaile kotoa pē.
17 Pea te mou toki mamata kia ʻĪnoke, Noa, mo
Semi, mo ʻĒpalahame, mo ʻAisake, mo Sēkope,
ʻi heʻenau tuʻu hake ʻi he nima toʻomataʻú ʻi he
fiefia,
18 Pea te tau toki tuʻu hake foki, ʻo hū ki he Tuʻi
ʻo e langí, ʻa ia naʻe hā ʻi he māmaní ʻi he
fōtunga ʻo ha tangata ʻi he loto fakatōkilalo.
19 Pea ko kinautolu kotoa pē ʻe tui kiate Ia ʻi he
māmaní te nau fiefia fakataha mo Ia.
20 Pea ʻe toki tuʻu hake ʻa e kakai kotoa pē, ʻa e
niʻihi ke fakalāngilangiʻi mo fakamaaʻi ʻa e
niʻihi.
21 Pea ʻe tomuʻa fakamāuʻi ʻe he ʻEikí ʻa ʻIsileli,
koeʻuhi ko ʻenau taʻe-māʻoniʻoní; he ko e taimi
naʻá Ne hā ai ko e ʻOtua ʻi he kakanó ke
fakahaofi ʻa kinautolú naʻe ʻikai te nau tui kiate
Ia.
22 Pea te Ne toki fakamāuʻi ʻa e kau Senitaile
kotoa pē, ʻa kinautolu kotoa pē naʻe ʻikai tui
kiate Iá ʻi Heʻene hā mai ki he māmaní.
23 Pea te ne fakahalaiaʻi ʻa ʻIsileli ʻo fakafou ʻi
he kakai fili ʻo e kau Senitailé, ʻo hangē ko ʻEne
valokiʻi ʻa ʻĪsoa ʻo fou ʻi he kau Mitiané, ʻa ia
naʻa nau kākaaʻi honau kāingá, koeʻuhí ke nau
tō ki fornication, and idolatry; and they were
mavahe mei he ʻOtua, ʻo hoko ko e fanau ʻi he
konga ʻo kinautolu ʻoku manavahe ki he ʻEiki.
24 Ko ia, kapau te mou ʻaʻeva ʻi he māʻoniʻoni
ʻo fakatatau ki he ngaahi fekau ʻa e ʻEikí, te mou
toe nofo fakataha mo au, pea ʻe tānaki fakataha
ʻa ʻIsileli kotoa pē ki he ʻEikí.
25 Pea ʻe ʻikai toe ui au ko e ulofi fekai koeʻuhí
ko hoʻomou ngaahi haʻahaʻá, ka ko e tokotaha
ngāue ʻa e ʻEikí ʻokú ne tufaki ʻa e meʻakaí kiate
kinautolu ʻoku ngāue leleí.
26 Pea ʻe tuʻu hake ʻi he ngaahi ʻaho kimui ní ha
tokotaha ʻofeina ʻe he ʻEikí, ʻo e faʻahinga ʻo
Siuta mo Līvaí, ko ha tokotaha fai ʻo ʻEne
faʻitelihá ʻi hono fofongá, mo ha ʻilo foʻou ʻokú
ne fakamaama ʻa e kau Senitailé.
27 Kae ʻoua ke aʻu ki he fakaʻau ke motuʻá te ne
ʻi he ngaahi fale lotu lahi ʻo e kau Senitailé, pea
ʻi he lotolotonga ʻo honau kau pulé, ʻo hangē ko
e mafasia ʻo e mūsiká ʻi he ngutu ʻo e kakai kotoa
pē.
28 Pea ʻe tohi tongi ia ʻi he ngaahi tohi
māʻoniʻoní, ʻa ʻene ngāué mo ʻene folofolá
fakatouʻosi, pea ʻe hoko ia ko ha tokotaha kuo
fili ʻe he ʻOtuá ʻo taʻengata.
29 Pea ʻe fakafou ʻiate kinautolu ʻa ʻene
feʻaluʻaki ʻo hangē ko Sēkope ko ʻeku tamaí, ʻo
pehē: Te ne fakafonu ʻa e meʻa ʻoku masiva ʻi ho
faʻahinga kakai.
30 Pea ʻi he ʻosi ʻene lea ʻaki ʻa e ngaahi meʻa ní
naʻe mafao atu hono vaʻé.
31 Pea pekia ʻi ha mohe fakaʻofoʻofa mo lelei.
32 Pea naʻe fai ʻe hono ngaahi fohá ʻa e meʻa
naʻá ne folofola ʻaki kiate kinautolú, pea naʻa
nau toʻo hake hono sinó ʻo tanu ʻi Hepeloni mo
ʻene ngaahi tamaí.
33 Pea ko e lahi ʻo e ngaahi ʻaho ʻo ʻene moʻuí
ko e taʻu ʻe teau uofulu mā nima.