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 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.
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.
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.
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 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.
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.
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 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
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.
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.
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 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 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 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 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 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 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.
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 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 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 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.
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.
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 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
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.
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.
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 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 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 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 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 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 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.
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 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 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 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.
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.
Similar to Tongan - Testament of Issachar.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)
"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
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:
👉https://tkg.tf/4D
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.
By the end of this video, you'll be equipped to unlock the hidden potential within your highlighted Bible and embark on a transformative spiritual growth journey! Don't forget to like and subscribe for more inspiring content on deepening your faith.
Note: For Christians seeking to enrich their Bible study and deepen their faith, as well as any other spiritual seeker of truth and growth.
Learn More:
👉https://tkg.tf/4D
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.
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.
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."
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.
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.
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
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.
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
Powerful Magic Rings+27604255576 for Money Fame Job Promotions Gambling in So...MalikAliMohamad1
›:› Powerful Magic Rings+27604255576 for Money Fame Job Promotions Gambling in South Africa Botswana, Zimbabwe, Jordan,Kuwait,Turkey,Belgium,Saudi Arabia, Australia, Malaysia Limpopo polokwane nambia Johannesburg,Lebanon, zambia,USA,kenya,california, dallas, England,German,spain, Jamaica,St,Lucia, Brasil,Germany ,Austria, Vancouver, Denmark,Hongkong,China,,pretoria, Durban, Australia, Zimbabwe,Wales,France,Harare,Cairo, philippines,china, Norway,Sweden,Cameroon,Botswana ,Namibia, Tanzania,Northerncape,Newyork,limpopo,london, venezuela,Chile,Sweden, Kenya, Denmark, Rwanda, Oman, Qatar,Dubai,Poland,Lesotho,Canada, United Kingdom…
nambia Botswana
Powerful Magic Rings++27604255576 Money ~Fame~ Job Promotions~ Gambling in South Africa, Botswana, Zimbabwe, Jordan,Kuwait,Turkey,Belgium,Saudi Arabia, Australia, Malaysia , Johannesburg,Lebanon, zambia,USA,kenya,california, dallas, England,German,spain, Jamaica,St,Lucia, Brasil,Germany ,Austria, Vancouver, Denmark,Hongkong,China,,pretoria, Durban, Australia,+27604255576 Zimbabwe,Wales,France,Harare,Cairo, philippines,china, Norway,Sweden,Cameroon,Botswana ,Namibia, Tanzania,Northerncape,Newyork,limpopo,london, venezuela,Chile,Sweden, Kenya, Denmark, Rwanda, Oman, Qatar,Dubai,Poland,Lesotho,Canada, United Kingdom…+27604255576
This Mystic Ring is very strong and powerful and can change the life of the wearer. This Ring is spiritually prepared and there are lots of rituals and ceremonies done on the ring and then it is prepared, Again this ring is very safe and will always give lots of success and happiness to the wearer. It has lots of positive energies in it so that it can destroy any type of Black Magic, Evil Eye, Negative Energy, Hex or Curse that is on you. If can destroy all your enemies and also punish them. Also on wearing the ring it will make your subconscious mind power very strong and powerful so that you will also have financial gains, your money problems will be over and also you will be successful in the fields of Lottery and Gambling. It will protect you from any type of unknown accidents and evil. Also this ring will make your love stars very strong and powerful so that you will attract opposite sex, and also will get any person you desire.
+27604255576
+27604255576 This powerful ring will warn you in your dreams if any thing good or bad is going to happen so that you will always be safe and protected from unknown dangers coming to you. So in all you will have money, fame, love and every thing that you may desire. Again it is difficult to explain the wonders of this ring unless you will try your self.
+27604255576
Call/whatsapp: +27604255576
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.
The Significance of the Locust Army in Revelation 9
Tongan - Testament of Issachar.pdf
1.
2. VAHE 1
ʻ Isakala, ko e foha hono nima ʻ o Sēkope
mo Lia. Ko e fanau ʻoku ʻikai haʻane
angahala ʻoku ne totongi ʻa e mandrakes.
ʻOku ne kole ke faingofua.
1 Ko e tatau ʻ o e ngaahi lea ʻ a ʻ Isakalaá.
2 He naʻá ne ui hono ngaahi fohá ʻo ne
pehē kiate kinautolu: Tokanga mai, ʻe
ʻeku fānau, kia ʻAsakala hoʻomou tamaí;
fanongo ki he ngaahi folofola ʻa ia ʻoku
ʻofeina ʻe he ʻEikí.
3 Naʻe fāʻeleʻi au ko e foha hono nima kia
Sēkope, ʻi haʻaku totongi ʻa e mandrakes.
4 He naʻe ʻomi ʻe hoku tuongaʻane ko
Lūpení ʻa e mandrakes mei he ngoueʻangá,
pea naʻe fakafetaulaki mai ʻa Lesieli ʻo
ʻave ia.
5 Pea naʻe tangi ʻa Lūpeni, pea naʻe ongo
mai ʻi hono leʻó ʻa Lia ko ʻeku faʻeé.
6 Ko ʻeni ko e ngaahi mandrakes ko ʻení
ko ha ʻāpele namu lelei ʻa ia naʻe faʻu ʻi
he fonua ko Hālaní ʻi lalo ʻi ha teleʻa vai.
7 Pea pehē ʻe Lesieli: ʻE ʻikai te u foaki ia
kiate koe, ka ʻe hoko ia kiate au kae ʻikai
ko e fānau.
8 He kuo fehiʻa ʻa e ʻEikí kiate au, pea kuo
ʻikai te u fanauʻi ʻa e fānau kia Sēkope.
9 Ko ʻeni naʻe ʻi ai ha foʻi ʻāpele ʻe ua; pea
pehē ʻe Lia kia Lesieli: Tuku ke feʻunga
hoʻo maʻu ʻa hoku husepānití: te ke ʻave
mo ʻeni foki?
10 Pea pehē ange ʻe Lesieli kiate ia: Ke ke
maʻu ʻa Sēkope ʻi he poó ni ki he
mandrakes ʻo ho fohá,
11 Pea pehē ange ʻe Lia kiate ia: ʻOku
ʻaʻaku ʻa Sēkope, he ko e uaifi au ʻo ʻene
kei siʻí.
12 Ka naʻe pehē ʻe Lesieli: ʻOua ʻe
pōlepole, pea ʻoua ʻe pōlepoleʻi koe; he
naʻá ne fakanofo au ke u muʻomuʻa ʻiate
koe, pea koeʻuhi ko au naʻá ne ngāue maʻa
ʻema tamaí ʻi ha taʻu ʻe hongofulu mā fā.
13 Pea kuo ʻikai ke fakaʻau ʻo lahi ange ʻa
e ngāue ʻi he māmaní pea tuʻumālie mo e
fai angahala ʻa e tangatá, ʻe ʻikai te ke
mamata ʻeni ki he fofonga ʻo Sēkopé.
14 He ʻoku ʻikai ko hono uaifi ʻa koe, ka
ʻi he ngaue naʻe ʻave kiate ia ko hoku
fetongi.
15 Pea naʻe kākaaʻi au ʻe heʻeku tamaí, ʻo
ne kākaaʻi au ʻi he pō ko iá, pea naʻe ʻikai
te ne tuku ʻa Sēkope ke mamata kiate au;
he kapau naʻá ku ʻi ai, kuo ʻikai hoko ʻeni
kiate ia.
16 Ka neongo ia, ʻoku ou fakangaueʻi ʻa
Sekope kiate koe ʻi ha po pe ʻe taha.
17 Pea naʻe ʻiloʻi ʻe Sēkope ʻa Lia, pea
naʻá ne tuʻituʻia mo fanauʻi au, pea
koeʻuhi ko e totongi naʻe ui au ko ʻIsakala.
18 Pea toki hā kia Sēkope ha ʻāngelo ʻa e
ʻEikí, ʻo pehē: ʻE fāʻeleʻi ʻe Lesieli ha
fānau ʻe toko ua, ʻo fakatatau ki he ʻikai te
ne tali ʻa e feohi mo hono husepānití, pea
kuó ne fili ʻa e lao.
19 Pea ka ne taʻeʻoua ʻa Lia naʻe totongi
ʻe heʻeku faʻeé ʻa e ongo foʻi ʻāpelé
koeʻuhí ko ʻene kautahá, naʻá ne mei
fāʻeleʻi ha ngaahi foha ʻe toko valu; ʻi he
ʻuhinga ko ʻeni naʻa ne fanauʻi ai ʻa e toko
ono, pea naʻe fakaha ʻe Lesieli ʻa e ongo
meʻa ni: he koeʻuhi ko e ʻaʻahi ange ʻa e
ʻEiki kiate ia.
20 He naʻá Ne ʻafioʻi naʻá ne loto ke feohi
mo Sēkope koeʻuhí ko e fānaú, kae ʻikai
ko e holi ki he fiefiá.
21 He ʻi he pongipongi haké naʻá ne toe
tukuange ʻa Sēkope.
22 Ko ia, koeʻuhi ko e mandrakes, naʻe
tokanga ai ʻa e ʻEiki kia Lesieli.
23 He neongo naʻá ne fie maʻu kinautolu,
ka naʻe ʻikai te ne pusiʻi kinautolu, ka naʻá
ne foaki ia ʻi he fale ʻo e ʻEikí, ʻo ne foaki
ia ki he taulaʻeiki ʻa e Fungani Māʻolungá
ʻa ia naʻe ʻi he taimi ko iá.
24 Ko ia, ʻi heʻeku tupu haké, ʻa ʻeku
fānaú, naʻá ku ʻaʻeva ʻi he loto angatonu,
3. peá u hoko ko ha tangata tāpuaki ki heʻeku
tamaí mo hoku ngaahi tokouá, peá u ʻomi
ha ngaahi fua mei he ngoué ʻo fakatatau ki
honau faʻahitaʻú.
25 Pea naʻe tāpuakiʻi au ʻe heʻeku tamaí,
he naʻá ne vakai naʻá ku ʻaʻeva ʻi he lēsoni
ʻi hono ʻaó.
26 Pea naʻe ʻikai ko ha taha pasi au ʻi
heʻeku ngaahi ngāué, pe meheka mo uesia
hoku kaungāʻapí.
27 Naʻe ʻikai ke u teitei lauʻikoviʻi ha taha,
pe fakahalaʻi e moʻui ʻa ha tangata, ʻo
ʻaʻeva ʻo hangē ko ia ne u fai ʻi he taʻemalí.
28 Ko ia, ʻi hoku taʻu tolungofulu mā
nimá, naʻá ku maʻu ai ha uaifi kiate au, he
naʻe toʻo atu ʻe heʻeku ngāué ʻa hoku iví,
pea naʻe ʻikai te u teitei fakakaukau ke
fiefia fakataha mo e kakai fefiné; ka ko e
meʻa ʻi heʻeku ngāué, naʻe ikunaʻi ai au ʻe
he mohé.
29 Pea naʻe fiefia maʻu pē ʻa ʻeku tamaí ʻi
heʻeku leá, koeʻuhí he naʻá ku foaki ʻo
fakafou ʻi he taulaʻeikí ki he ʻEikí ʻa e
ngaahi ʻuluaki fua kotoa pē; pea ki heʻeku
Tamaí foki.
30 Pea naʻe fakalahi ʻe he ʻEikí ʻo liunga
hongofulu afe ʻa ʻene ngaahi leleí ʻi hoku
nimá; kae ʻumaʻā foki mo Sēkope, ko ʻeku
tamaí, naʻá ne ʻiloʻi naʻe tokoniʻi ʻe he
ʻOtuá ʻa ʻeku taʻemalí.
31 He naʻá ku foaki ʻa e ngaahi meʻa lelei
ʻo e māmaní ki he masiva kotoa pē mo e
ngaohikoviʻí ʻi hoku lotó.
32 Pea ko ʻeni, tokanga kiate au, ʻa ʻeku
fānaú, pea ʻaʻeva ʻi he taʻe-mali ʻo homou
lotó, he kuó u mamata ai ki he ngaahi meʻa
kotoa pē ʻoku hōifua ki ai ʻa e ʻEikí. '
33 ʻOku ʻikai mānumanu ʻa e tangata ʻoku
fakakaukau tahá ki he koulá, ʻoku ʻikai te
ne aʻu ki hono kaungāʻapí, ka ʻoku ʻikai te
ne fiefia ʻi he ngaahi kofu kehekehe.
34 ʻOku ʻikai ke ne holi ke moʻui fuoloa,
ka ʻokú ne tatali pē ki he finangalo ʻo e
ʻOtuá.
35 Pea ʻoku ʻikai maʻu ʻe he ngaahi
laumālie ʻo e kākaá ha mālohi kiate ia, he
ʻoku ʻikai te ne sio ki he fakaʻofoʻofa ʻo e
kakai fefiné, telia naʻá ne ʻuliʻi hono
ʻatamaí ʻaki ʻa e ʻauʻauhá.
36 ʻOku ʻikai ha meheka ʻi heʻene ngaahi
fakakaukaú, ʻoku ʻikai ha taha ʻokú ne
fakaʻaiʻai hono laumālié ke mole atu hono
laumālié, pe hohaʻa ki he holi taʻetukua ʻi
hono ʻatamaí.
37 He ʻokú ne ʻaʻeva ʻi he taʻe-mali ʻo e
laumālié, pea ʻokú ne vakai ki he ngaahi
meʻa kotoa pē ʻi he loto angatonu, ʻo ne
taʻofi ʻa e fofonga kuo fakalielia tuʻunga
ʻi he fehālaaki ʻa e māmaní, telia naʻá ne
mamata ki he paongataʻa ʻo ha taha ʻo e
ngaahi fekau ʻa e ʻEikí.
38 Ko ia ai, ʻe heʻeku fānau, ko e fono ʻa
e ʻOtuá, pea ʻaʻeva ʻi he taʻe-malí, pea
ʻaʻeva ʻi he taʻe-ha-mele, ʻo ʻoua naʻa
mou fai ʻa e ngāue ʻa homou kaungāʻapí,
kae ʻofa ki he ʻEikí mo homou kaungāʻapí,
ke nau manavaʻofa ki he masivá mo e
vaivaí.
39 Punou hifo homou tuʻá ki he husepānití,
ʻo ngāue ʻi he ngaahi faʻahinga kotoa pē
ʻo e husepānití, ʻo foaki ʻa e ngaahi
meʻaʻofa ki he ʻEikí ʻi he fakafetaʻi.
40 He ʻe tāpuakiʻi koe ʻe he ʻEikí ʻaki ʻa e
ngaahi ʻuluaki fua ʻo e māmaní, ʻo hangē
ko ʻEne tāpuakiʻi ʻa e kāingalotu kotoa pē
meia ʻĒpeli ʻo aʻu mai ki he taimí ni.
41 He ʻoku ʻikai ke foaki atu mo ha
tufakanga kehe kiate kimoutolu ka ko e
mahu ʻo e māmaní, ʻa ia kuo fakatupu
hono ngaahi fuá ʻi he ngāue.
42 He naʻe tāpuakiʻi au ʻe heʻetau tamai
ko Sēkopé ʻaki ʻa e ngaahi tāpuaki ʻo e
māmaní pea mo e ngaahi ʻuluaki fuá.
43 Pea naʻe fakalāngilangiʻi ʻa Līvai mo
Siuta ʻe he ʻEikí ʻio ʻi he ngaahi foha ʻo
Sēkopé; he naʻe foaki ʻe he ʻEikí kiate
kinautolu ha tofiʻa, pea kia Līvai naʻá Ne
4. foaki ʻa e lakanga fakataulaʻeikí, pea ki
Siuta ʻa e puleʻangá.
44 Pea ko ia mou talangofua kiate
kinautolu, pea ʻaʻeva ʻi he taʻe-mali ʻa
hoʻomou tamaí; he kuo tuku kia Kati ke
fakaʻauha ʻa e kau tau ʻoku haʻu ki ʻIsilelí.
VAHE 2
1 Ko ia ʻ oku mou ʻ iloʻi ai, ʻ e heʻeku
fānaú, ʻ i he ngaahi taimi fakamuí ʻ e liʻaki
ai ʻ e homou ngaahi fohá ʻ a e taʻemalí,
pea te nau pīkitai ki he holi taʻetukua.
2 Pea ʻe ʻunuʻunu atu ʻa e mavahe mei he
kākaá ki he tāufehiʻá; pea ʻi heʻenau siʻaki
ʻa e ngaahi fekau ʻa e ʻEikí, te nau pīkitai
ki Pelia.
3 Pea ʻi heʻenau tuku ʻa e husepānití, te
nau muimui ʻi heʻenau ngaahi ngāue kovi
ʻanautolú pē, pea ʻe fakamovetevete ʻa
kinautolu ʻi he lotolotonga ʻo e kau
Senitailé, pea nau tauhi honau ngaahi filí.
4 Pea ko ia ʻokú ke fai ai ʻa e ngaahi fekaú
ni ki hoʻo fānaú, koeʻuhí, kapau te nau
faiangahala, te nau lava ʻo vave ange
ʻenau foki ki he ʻEikí; He ʻokú Ne ʻaloʻofa,
pea te Ne fakahaofi ʻa kinautolu, ʻio ke
fakafoki mai ʻa kinautolu ki honau fonuá.
5 Ko ia vakai, hangē ko ia ʻoku mou
mamata ki aí, ko hoku taʻu teau uofulu mā
ono au pea ʻoku ʻikai te u ʻiloʻi te u fai ha
angahala.
6 Tuku kehe pē hoku uaifí kuo teʻeki ai ke
u maheni mo ha fefine. Naʻe ʻikai ke u
teitei fai ha feʻauaki ʻi he langaki moʻui
hoku matá.
7 Naʻe ʻikai te u inu uaine, ke taki halaʻi
au;
8 Naʻe ʻikai ke u maʻu ha meʻa ʻe lelei ki
hoku kaungāʻapí.
9 Naʻe ʻikai ke tuʻu hake ʻa Kākā ʻi hoku
lotó;
10 Naʻe ʻikai ha loi ʻi hoku loungutú.
11 Kapau naʻe ʻi ai ha tangata naʻe
faingataʻaʻia, naʻá ku kau fakataha mo
ʻene māpuhoí,
12 Pea naʻá ku vahevahe ʻeku maá mo e
masivá.
13 Naʻá ku fai ʻa e anga faka-ʻOtuá, ʻi
hoku ngaahi ʻahó kotoa pē naʻá ku tauhi
ʻa e moʻoní.
14 Naʻá ku ʻofa ki he ʻEikí; ʻo pehē foki
ki he tangata kotoa pē ʻaki hoku lotó
kotoa.
15 ʻOku pehē foki ʻa hoʻomou fai ʻa e
ngaahi meʻá ni, ʻa ʻeku fānau, pea ʻe hola
meiate kimoutolu ʻa e laumālie kotoa pē
ʻo Peliará, pea ʻe ʻikai puleʻi ʻa
kimoutolu ʻe ha ngāue ʻa e kau tangata
fai angahalá;
16 Pea ko e manu fekai kotoa pē te mou
ikunaʻi, koeʻuhí he ʻoku mou maʻu mo
kimoutolu ʻa e ʻOtua ʻo e langí mo e
māmaní pea ʻaʻeva mo e tangatá ʻi he
loto taʻe-mali.
17 Pea ʻi he hili ʻene lea ʻaki ʻa e ngaahi
meʻa ní, naʻá ne fekau ki hono ngaahi
fohá ke nau ʻave ia ki Hepeloni, pea tanu
ia ʻi he ʻaná fakataha mo ʻene ngaahi
tamaí.
18 Pea naʻe mafao atu hono vaʻé ʻo ne
pekia, ʻi heʻene fuʻu toulekeleka ʻaupito;
naʻá ne mohe pē ʻi he mohe taʻengatá,
ʻaki ʻa e ongo ʻo e vaʻa kotoa pē, pea ʻi
he mālohi ʻoku ʻikai ke ʻi ai hano ivi.