Children, obey your parents in the Lord: for this is right. Honour thy father and mother; which is the first commandment with promise; That it may be well with thee, and thou mayest live long on the earth. Ephesians 6:1-3
Children, obey your parents in the Lord: for this is right. Honour thy father and mother; which is the first commandment with promise; That it may be well with thee, and thou mayest live long on the earth. Ephesians 6:1-3
Children, obey your parents in the Lord: for this is right. Honour thy father and mother; which is the first commandment with promise; That it may be well with thee, and thou mayest live long on the earth. Ephesians 6:1-3
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.
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.
This document discusses being tested by God on whether to serve God or wealth. It references scriptures about being trustworthy with little things and big things, and not serving both God and wealth. It encourages tithing 10% to support God's work and promises blessings. While wealth cannot provide what only God can, like security and freedom, tithing allows God's work to be done and trains us to put God first. God challenges us to test Him by faithfully tithing to receive abundant blessings. The love of God was shown in sending Christ to save us in our sinful state. We are tested on who or what we will serve.
The document contains a list of things a parent has said to their children, followed by Bible passages. The list includes common parental sayings like "Just because it's there doesn't mean you have to touch it", "Stop playing with your food", "Don't put your turkey on the toilet", "Stay with me", "Because I said so", "Didn't I just teach you?", and "I love you". The Bible passages that follow relate to topics like obedience, discipline, temptation, purity, and God's love.
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.
Children, obey your parents in the Lord: for this is right. Honour thy father and mother; which is the first commandment with promise; That it may be well with thee, and thou mayest live long on the earth. Ephesians 6:1-3
Children, obey your parents in the Lord: for this is right. Honour thy father and mother; which is the first commandment with promise; That it may be well with thee, and thou mayest live long on the earth. Ephesians 6:1-3
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.
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.
This document discusses being tested by God on whether to serve God or wealth. It references scriptures about being trustworthy with little things and big things, and not serving both God and wealth. It encourages tithing 10% to support God's work and promises blessings. While wealth cannot provide what only God can, like security and freedom, tithing allows God's work to be done and trains us to put God first. God challenges us to test Him by faithfully tithing to receive abundant blessings. The love of God was shown in sending Christ to save us in our sinful state. We are tested on who or what we will serve.
The document contains a list of things a parent has said to their children, followed by Bible passages. The list includes common parental sayings like "Just because it's there doesn't mean you have to touch it", "Stop playing with your food", "Don't put your turkey on the toilet", "Stay with me", "Because I said so", "Didn't I just teach you?", and "I love you". The Bible passages that follow relate to topics like obedience, discipline, temptation, purity, and God's love.
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.
Eve gave in to temptation and disobeyed God by eating the forbidden fruit. She acted too quickly without considering the consequences. After disobeying herself, she then tempted Adam. Instead of taking responsibility, she blamed someone else for her actions. The serpent questioned what God had said and lied to Eve, making sin look appealing in order to lead her astray. In contrast, God loves people and wants what is best for them, keeps his word by warning them, and judges individuals based on their own sins rather than blaming others.
The document discusses the Ten Commandments and whether the reader has kept God's standard based on these commandments. It lists each of the Ten Commandments and then asks questions about whether the reader has violated that commandment through their thoughts, words, or actions. It suggests that violating any of the commandments, even in subtle ways, means one has not kept God's perfect standard and highlights how seriously God views even small sins like lying or petty theft. Overall, the document is assessing the reader's sinfulness according to the Bible's teachings on God's holy character and law.
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 document discusses global family structures and living arrangements for children. It states that extended family arrangements are the most common globally, accounting for 38% of the population. Two-parent households make up the second most common arrangement, accounting for 33% of the global population. It further notes that 70% of children live with two parents, while 23% live with their mother only and 3% with their father only.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
Life is uncertain, brief, and like a mist. We should seek God's will in all our plans and not act arrogantly. While planning is wise, we must submit plans to God since we do not know what will happen tomorrow. Our lives should prioritize people and eternal things rather than temporary things. We must seek wise counsel from Scripture and others to understand God's priorities for our lives. Ultimately, our lives will be judged based on how we used our time to love and serve God and others.
This document discusses the importance of following God's word and trusting in him rather than human understanding alone. It touches on several topics:
1) There are only two roads in life - the narrow way that leads to life, and the broad way that leads to destruction. God's word provides guidance for staying on the right path.
2) Applying God's word is key for individuals, marriages, parenting, the church, and living faithfully until death. Leaning on one's own understanding instead of God's will lead down the wrong road.
3) No one knows what challenges the future holds, so we must trust that God will direct our paths if we acknowledge him in all our ways and follow his
The document provides a summary of the Bible study for the 3rd Sunday in Ordinary Time C, including summaries and commentary on the readings. The first reading from Malachi discusses God's coming judgment where the proud and evildoers will be punished but those who fear God's name will find healing. The Psalm responds joyfully to God's coming rule of justice. The second reading from 2 Thessalonians encourages imitating Paul through working with one's hands rather than being idle. The Gospel from Luke warns of wars, disasters, and persecution before Christ's return but tells Christians to remain faithful in their testimony.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Kings is a book in the Hebrew Bible, found as two books in the Old Testament of the Christian Bible. It concludes the Deuteronomistic history, a history of ancient Israel also including the books of Joshua, Judges, and Samuel.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
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Eve gave in to temptation and disobeyed God by eating the forbidden fruit. She acted too quickly without considering the consequences. After disobeying herself, she then tempted Adam. Instead of taking responsibility, she blamed someone else for her actions. The serpent questioned what God had said and lied to Eve, making sin look appealing in order to lead her astray. In contrast, God loves people and wants what is best for them, keeps his word by warning them, and judges individuals based on their own sins rather than blaming others.
The document discusses the Ten Commandments and whether the reader has kept God's standard based on these commandments. It lists each of the Ten Commandments and then asks questions about whether the reader has violated that commandment through their thoughts, words, or actions. It suggests that violating any of the commandments, even in subtle ways, means one has not kept God's perfect standard and highlights how seriously God views even small sins like lying or petty theft. Overall, the document is assessing the reader's sinfulness according to the Bible's teachings on God's holy character and law.
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 document discusses global family structures and living arrangements for children. It states that extended family arrangements are the most common globally, accounting for 38% of the population. Two-parent households make up the second most common arrangement, accounting for 33% of the global population. It further notes that 70% of children live with two parents, while 23% live with their mother only and 3% with their father only.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
Life is uncertain, brief, and like a mist. We should seek God's will in all our plans and not act arrogantly. While planning is wise, we must submit plans to God since we do not know what will happen tomorrow. Our lives should prioritize people and eternal things rather than temporary things. We must seek wise counsel from Scripture and others to understand God's priorities for our lives. Ultimately, our lives will be judged based on how we used our time to love and serve God and others.
This document discusses the importance of following God's word and trusting in him rather than human understanding alone. It touches on several topics:
1) There are only two roads in life - the narrow way that leads to life, and the broad way that leads to destruction. God's word provides guidance for staying on the right path.
2) Applying God's word is key for individuals, marriages, parenting, the church, and living faithfully until death. Leaning on one's own understanding instead of God's will lead down the wrong road.
3) No one knows what challenges the future holds, so we must trust that God will direct our paths if we acknowledge him in all our ways and follow his
The document provides a summary of the Bible study for the 3rd Sunday in Ordinary Time C, including summaries and commentary on the readings. The first reading from Malachi discusses God's coming judgment where the proud and evildoers will be punished but those who fear God's name will find healing. The Psalm responds joyfully to God's coming rule of justice. The second reading from 2 Thessalonians encourages imitating Paul through working with one's hands rather than being idle. The Gospel from Luke warns of wars, disasters, and persecution before Christ's return but tells Christians to remain faithful in their testimony.
Similar to Krio - Honor Your Parents Your Father and Mother.pdf (8)
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Kings is a book in the Hebrew Bible, found as two books in the Old Testament of the Christian Bible. It concludes the Deuteronomistic history, a history of ancient Israel also including the books of Joshua, Judges, and Samuel.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
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The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
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My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
https://www.slideshare.net/ohteikbin/documents
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
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Save your marriage from divorce & make your relationship stronger using anti divorce spells to make him or her fall back in love with you. End your marriage if you are no longer in love with your husband or wife. Permanently end your marriage using divorce spells that work fast. Protect your marriage from divorce using love spells to boost commitment, love & bind your hearts together for a stronger marriage that will last. Get your ex lover who has remarried using divorce spells to break up a couple & make your ex lost lover come back to you permanently.
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1.
2. Una fɔ ɔnɔ yu papa ɛn yu mama, so dat yu go de fɔ lɔng tɛm na di land we PAPA GƆD
we na yu Gɔd de gi yu. Ɛksodɔs 20: 12
Mi pikin, nɔ tek PAPA GƆD we de kɔrɛkt yu; una nɔ taya fɔ kɔrɛkt am, i de kɔrɛkt udat
PAPA GƆD lɛk; ivin lɛk papa we na di pikin we i gladi fɔ. Prɔvabs 3: 11-12
Di prɔvab dɛn we Sɔlɔmɔn bin rayt. Pikin we gɛt sɛns kin mek in papa gladi, bɔt bɔy
pikin we nɔ gɛt sɛns kin at fɔ in mama. Prɔvabs 10: 1
Lisin to yu papa we bɔn yu, ɛn nɔ tek yu mama we i dɔn ol. Prɔvabs 23: 22
Pikin dɛn, una obe una mama ɛn papa insay di Masta, bikɔs dis na rayt. Ɔna yu papa ɛn
yu mama; (we na di fɔs lɔ we gɛt prɔmis;) So dat i go fayn fɔ yu, ɛn yu go liv lɔng na di
wɔl. Lɛta Fɔ Ɛfisɔs 6: 1-3
Ɔna yu papa wit ɔl yu at, ɛn nɔ fɔgɛt di sɔri we yu mama de fil. Mɛmba se na dɛn bɔn yu;
ɛn aw yu go pe dɛn di tin dɛn we dɛn dɔn du fɔ yu? Ɛkliziastikɔs 7: 27-28
Ɛkliziastis 3: 1-16
1 Una pikin dɛn, una lisin to mi papa, ɛn du am afta dat, so dat una go sef.
2 Bikɔs Jiova dɔn gi di papa ɔnɔ pas di pikin dɛn, ɛn i dɔn mek di mama gɛt pawa oba di
bɔy pikin dɛn.
3 Ɛnibɔdi we ɔnɔ in papa de mek fɔ pe fɔ in sin dɛn.
4 Ɛn ɛnibɔdi we de ɔnɔ in mama tan lɛk pɔsin we de kip jɛntri.
5 Ɛnibɔdi we ɔnɔ in papa go gladi fɔ in yon pikin dɛn; ɛn we i mek in prea, dɛn go yɛri am.
6 Ɛnibɔdi we ɔnɔ in papa go gɛt lɔng layf; ɛn ɛnibɔdi we obe Jiova go kɔrej in mama.
7 Ɛnibɔdi we de fred Jiova go ɔnɔ in papa ɛn sav in mama ɛn papa lɛk in masta.
8 Ɔna yu papa ɛn yu mama bay wetin yu de tɔk ɛn wetin yu de du, so dat dɛn go gɛt
blɛsin pan yu.
9 Di blɛsin we di papa de gi de mek pikin dɛn os tinap tranga wan; bɔt di swɛ we di mama
de swɛ, de pul fawndeshɔn dɛn.
10 Nɔ glori bikɔs yu nɔ rɛspɛkt yu papa; bikɔs yu papa nɔ gɛt wan rɛspɛkt fɔ yu.
11 Di glori we pɔsin gɛt kɔmɔt frɔm di ɔnɔ we in papa gɛt; ɛn mama we nɔ gɛt wan
rɛspɛkt na in pikin dɛn.
12 Mi pikin, ɛp yu papa we i ol, ɛn nɔ mek i fil bad as i de alayv.
13 Ɛn if i nɔ ebul fɔ ɔndastand, una peshɛnt wit am; ɛn nɔ disgres am we yu gɛt ɔl yu
trɛnk.
14 Nɔbɔdi nɔ go fɔgɛt di fridɔm we yu papa gi, ɛn insted fɔ sin, dɛn go ad am fɔ mek yu
gɛt mɔ trɛnk.
15 Di de we yu go sɔfa, dɛn go mɛmba am; yu sin dɛn sɛf go mɛlt lɛk ays we de na di
fayn wam wɛda.
16 Ɛnibɔdi we lɛf in papa tan lɛk pɔsin we de tɔk bad bɔt Gɔd; ɛn ɛnibɔdi we vɛks pan in
mama, Gɔd dɔn swɛ am.