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 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.
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.
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 Prayer of Azariah and the accompanying Song of the Three Young Men form part of chapter three and embellish the story of Hananiah, Mishael, and Azariah, three young Jewish men who were bound and thrown into a fiery furnace for defying Nebuchadrezzar’s order to worship an idol.
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 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.
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.
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 Prayer of Azariah and the accompanying Song of the Three Young Men form part of chapter three and embellish the story of Hananiah, Mishael, and Azariah, three young Jewish men who were bound and thrown into a fiery furnace for defying Nebuchadrezzar’s order to worship an idol.
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 Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
1 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.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
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.
“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
The narrative of Bel and the Dragon is incorporated as chapter 14 of the extended Book of Daniel. The original Septuagint text in Greek survives in a single manuscript, Codex Chisianus, while the standard text is due to Theodotion, the 2nd-century AD revisor. This chapter, along with chapter 13, is considered deuterocanonical: it was unknown to early Rabbinic Judaism, and while it is considered non-canonical by most Protestants, it is canonical to Eastern Orthodox Christians, and is found in the Apocrypha section of 80 Protestant Bibles.
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 Gospel of James or The Protevangelion is a second-century infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the couple to Bethlehem, the birth of Jesus, and events immediately following.
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 Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The Book of Judith is a deuterocanonical book included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible but excluded from the Hebrew canon and assigned by Protestants to the apocrypha. Judith with the Head of Holofernes – painting by Lucas Cranach the Elder
The 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.
(A Psalm of David.) The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. Psalm 27:1,3,14
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
1 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.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
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.
“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
The narrative of Bel and the Dragon is incorporated as chapter 14 of the extended Book of Daniel. The original Septuagint text in Greek survives in a single manuscript, Codex Chisianus, while the standard text is due to Theodotion, the 2nd-century AD revisor. This chapter, along with chapter 13, is considered deuterocanonical: it was unknown to early Rabbinic Judaism, and while it is considered non-canonical by most Protestants, it is canonical to Eastern Orthodox Christians, and is found in the Apocrypha section of 80 Protestant Bibles.
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 Gospel of James or The Protevangelion is a second-century infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the couple to Bethlehem, the birth of Jesus, and events immediately following.
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 Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The Book of Judith is a deuterocanonical book included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible but excluded from the Hebrew canon and assigned by Protestants to the apocrypha. Judith with the Head of Holofernes – painting by Lucas Cranach the Elder
The 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.
(A Psalm of David.) The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. Psalm 27:1,3,14
The Book of Judges is the seventh book of the Hebrew Bible and the Christian Old Testament. In the narrative of the Hebrew Bible, it covers the time between the conquest described in the Book of Joshua and the establishment of a kingdom in the Books of Samuel, during which Biblical judges served as temporary leaders.
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 Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
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 Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
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 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.
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
What Should be the Christian View of Anime?Joe Muraguri
We will learn what Anime is and see what a Christian should consider before watching anime movies? We will also learn a little bit of Shintoism religion and hentai (the craze of internet pornography today).
The PBHP DYC ~ Reflections on The Dhamma (English).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma Reflections for the PBHP DYC for the years 1993 – 2012. To motivate and inspire DYC members to keep on practicing the Dhamma and to do the meritorious deed of Dhammaduta work.
The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
each chakra is studied in greater detail, several steps have been included to
strengthen your personal intention to open each chakra more fully. These are designed
to draw forth the highest benefit for your spiritual growth.
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
Lesson 9 - Resisting Temptation Along the Way.pptxCelso Napoleon
Lesson 9 - Resisting Temptation Along the Way
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
HANUMAN STORIES: TIMELESS TEACHINGS FOR TODAY’S WORLDLearnyoga
Hanuman Stories: Timeless Teachings for Today’s World" delves into the inspiring tales of Hanuman, highlighting lessons of devotion, strength, and selfless service that resonate in modern life. These stories illustrate how Hanuman's unwavering faith and courage can guide us through challenges and foster resilience. Through these timeless narratives, readers can find profound wisdom to apply in their daily lives.
Exploring the Mindfulness Understanding Its Benefits.pptxMartaLoveguard
Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
Regular meditation and mindfulness practice can strengthen the immune system, aiding the body in fighting infections.
Mindfulness may help reduce the risk of chronic diseases such as type 2 diabetes and obesity by reducing stress and improving overall lifestyle habits.
Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
By focusing on the present moment and being fully attentive, mindfulness helps build stronger and more authentic connections with others.
Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
Focusing on the breath and mindful breathing can be a simple way to enter a state of mindfulness.
Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
You can practice mindfulness in everyday activities such as washing dishes or taking a walk in the park.
Adding mindfulness practice to daily routines can help increase awareness and presence.
Mindfulness helps us become more aware of our needs and better manage our time, leading to balance and harmony in life.
Slide 8: Summary: Embracing Mindfulness for Full Living
Mindfulness can bring numerous benefits for physical and mental health.
Regular mindfulness practice can help achieve a fuller and more satisfying life.
Mindfulness has the power to change our perspective and way of perceiving the world, leading to deeper se
Exploring the Mindfulness Understanding Its Benefits.pptx
Mizo - Testament of Asher.pdf
1.
2. BUNG 1-NA
Jakoba leh Zilpa fapa sawmna Aser.
Dual personality sawifiahna. Jekyll leh
Hyde chanchin hmasa ber. Emerson-
a’n a hlimpui tur Law of Compensation
chungchang sawina chu Châng 27-ah
en rawh.
1 Thuthlung copy Aser hnenah, a dam
kum za leh sawmhnih leh panganaah
eng thu nge a sawi tih.
2 A dam lai chuan an hnênah: “Nangni
Aser fate u, in pa thu hi ngaithla ula,
Lalpa mithmuha thil dik zawng zawng
ka hrilh ang che u,” a ti a.
3 Pathianin mihring fate hnênah kawng
hnih a pe a, duhzâwng pahnih te, thiltih
chi hnih te, thiltih dân pahnih te, thil
pahnih a pe a ni.
4 Chuvângin, engkim hi pahnih in a
awm a, pakhat chu a lehlamah a
inhmachhawn a ni.
5 Thil ha leh ha lo kawng hnih a awm
si a, chûngte nên chuan kan hnutea
thliar hran duhna pahnih chu a awm a
ni.
6 Chuvângin, nunnain châkna ṭhaah a
lâwm chuan a thiltih zawng zawng chu
felnaah a awm a; a sual chuan a sim
nghal mai thin.
7 Felnaah a ngaihtuahna a nghat a,
sualna a paih bovin, sual chu a
tikehsawm nghâl a, sual chu a hnawt
chhuak nghâl si a.
8 Nimahsela, sual lam a hawi chuan a
thiltih zawng zawng chu suahsualnaah
a awm a, mi tha chu a hnawtchhuak a,
thil tha lo chu a vuan a, Beliar-in a
thunun a ni; thil tha chu thawk mah se,
thil tha lo lamah a tidanglam thin.
9 Thil ṭha a tih ṭan apiangin, a
duhzâwng ro hlu chu thlarau sualin a
khat tih a hriatin, thiltih chungchâng
chu a tân thil sualah a nawr luihtîr si a.
10 Chutichuan, mi chuan sual avângin
ṭawngkam hmangin thil ṭha chu a
ṭanpui thei a, chuti chung pawh chuan
thiltih chungchâng buaina chuan
sualnaah a hruai ṭhîn.
11 Mi pakhat, suala a chanvo
rawngbâwltu chunga lainatna nei lo mi
a awm a; tin, he thil hian kawng hnih a
bath a, mahse a pum pui chu a sual a ni.
12 Tin, thil sual titu hmangaihtu a awm
a, amah avanga thil tha lova thih pawh
a duh zawk avangin; tin, chu mi
chungchângah chuan kawng hnih a
inbual tih a chiang a, mahse a pum pui
chu hna sual a ni.
13 Hmangaihna nei tak tak mah se,
hming ṭha avânga thil sual thuptu chu
mi suaksual a ni a, thiltih tâwpna erawh
chu thil ṭha lo lam a ni.
14 Mi dangin mi retheite chu a ru a, dik
lo takin a ti a, a rawk a, a bum a, a
khawngaih bawk a: Hei pawh hian
kawng hnih a inbual a, a pum pui erawh
chu a sual a ni.
15 A ṭhenawm bumtu chuan Pathian a
tithinur a, Chungnungbera lakah dawt
3. sawiin chhia a chham a, chuti chung
pawh chuan mi retheite chu a
khawngaih a: Dan thupektu Lalpa chu
engmah loin a tithinur a, a tithinur a,
chuti chung pawh chuan mi retheite chu
a hahdam thin.
16 Ani chuan nunna a tibawlhhlawh a,
Gay taksa a siam a; mi tam tak a that a,
tlemte a khawngaih bawk: hei pawh
hian kawng hnih a bath a, mahse a pum
pui chu a sual a ni.
17 Mi dang chu uire leh hurna a ti a,
chaw a insum a, chaw a nghei chuan thil
sual a ti a, a hausakna thiltihtheihnain
mi tam tak a hneh a; tin, a sual lutuk
chung pawhin thupekte chu a zawm a:
hei pawh hian kawng hnih a nei a, a
pum pui erawh chu a sual a ni.
18 Chutiang mite chu savawm an ni a;
thianghlim,--kephah ṭhen tute ang,
mahse thiltih tak takah chuan
bawlhhlawh an ni.
19 Pathianin thupêk phek-ah heti hian a
sawi si a.
20 Nimahsela, nangni, ka fate u,
anmahni ang hmêl pahnih, ṭhatna leh
sualna lam hawi suh u; nimahsela,
hatna chauh chu vuan tlat rawh u,
Pathianin chutah chuan a chenna a nei
a, mihringin an duh em em a ni.
21 Nimahsela, sualna lakah chuan
tlanbo rawh u, in thiltih ha avângin
duhna sual chu tiboral rawh u; hmêl
pahnih neite chuan Pathian rawng an
bâwl lo va, anmahni duhzâwngte an
bâwl zâwk a, Beliar-te leh mihringte an
tihlâwm theih nân.
22 Mi hate pawh, sual lam hawia
inngaihtuah mah se, Pathian hmaah an
fel si a.
23 Mi tam takin mi suaksual
tihhlumnaah hian thil tha leh thil tha lo
tih chu thil pahnih an ti si a; nimahsela,
a pum pui chu a tha a ni, thil sual chu a
zung kai a, a tiboral a ni.
24 Mi pakhatin mi khawngaihthlak leh
fel lo chu a hua a, uire leh chaw nghei
chu a hua a: hei pawh hian kawng hnih
a nei a, nimahsela hna zawng zawng
chu a tha a ni, Lalpa entawn tur a zui a,
thil tha anga lang chu a pawm loh
avangin thil ha tak tak angin.
25 Mi dang chuan a taksa a
tibawlhhlawh ang a, a nunna a
tibawlhhlawh dah ang e; hei pawh hi
hmai pahnih nei a ni a, mahse a pum pui
chu a tha hle.
26 Chutiang mite chu sakeibaknei leh
sakeibaknei ang an ni si a, ramsa awm
danah chuan bawlhhlawh ang maiin an
lang a, mahse an thianghlim vek a;
Lalpa tana thahnemngai takin an kal a,
Pathian pawhin a thupekte hmanga a
huat leh a khap thilte chu an pumpelh a,
thil tha lo chu thil tha lakah an dodal
thin a ni.
27 Ka fate u, engkimah pahnih an awm
tih in hmu a, pakhatin pakhat a do a,
pakhat chu pakhatin a thup a ni:
Hausaknaah chuan duhâmna te,
inpawhnaah zu ruih te, nuihzatnaah te,
nupa inngaihtlâwmnaah te thup bo a ni.
28 Thihnain nunna a chang a, zah
lohnain ropuina a chang a, zan chu nitin,
4. thim chu êngah a awm a; tin, engkim hi
ni hnuaiah a awm a, nunna hnuaia thil
fel, thihna hnuaia thil fel lo; chuvangin
chatuan nunna pawhin thihna a nghak
reng a ni.
29 Thutak chu dawt a ni a, dik lo a ni
tih pawh sawi theih a ni hek lo; thil
zawng zawng Pathian hnuaia awm ang
bawkin thutak zawng zawng chu êng
hnuaiah a awm si a.
30 Chuvângin, chûng zawng zawng chu
ka nunah ka fiah a, Lalpa thutak ata ka
bo lo va, Chungnungbera thupêkte chu
ka chhui chhuak a, ka chakna zawng
zawng ang zêlin hmai pakhat chauhvin
thil ṭha lam hawiin ka kal a .
31 Chutichuan, nangni pawh, ka fate u,
Lalpa thupêkte chu fimkhur rawh u.
32 Hmêl pahnih neite chu sual chi hnih
an ti si a; an pahnih hian thil sual an ti
a, chutiang titute chungah chuan
lawmna an nei a, bumna thlarau entawn
tur an zui a, mihringte an bei a ni.
33 Chuvângin, ka fate u, Lalpa dân chu
zâwm ula, thil ha angin thil ha lo
ngaihsak suh u; nimahsela, thil ṭha tak
chu en ula, Lalpa thupêk zawng
zawngah chuan zâwm ula, chutah
chuan in inbia a, chutah chuan chawl
rawh u.
34 Mihring hnuhnûng berte hian Lalpa
leh Setana vântirhkohte an tâwp hian an
felna leh fel lohna an lantîr si a.
35 Thlarau chu mangang taka a kal bo
chuan châkna leh thiltih suala a
rawngbâwltu thlarau sualin a
tihrehawm a ni.
36 Nimahsela hlim taka a inrem chuan
remna vantirhkoh a tawk a, chatuan
nunna lamah a hruai lut thin.
37 Ka fate u, Lalpa vântirhkohte
chunga thil sual titu, chatuana boral
tawh Sodom angin lo awm suh u.
38 In sual ang a, in hmêlmate kutah
hlan in ni ang tih ka hria a; tin, in ram
chu a tichhia ang a, in hmun
thianghlimte chu tihchhiat a ni ang a, lei
kil li thlenga in darh ang.
39 Tui ang maia boralna hmunah chuan
engmah loin in awm ang.
40 Chungnungbera chuan lei hi a rawn
tlawh hma loh chuan, mihring angin a
lo kal ang a, mihringte nen an ei a, an in
a, tuiah dragon lu a tikehsawm ang.
41 Ani chuan Israelte leh Jentail zawng
zawng a chhandam ang a, Pathianin
mihringah thu a sawi ang.
42 Chuvângin, nangni pawh, ka fate u,
A thu an âwih loh nân in fate hnênah
hêng thu hi hrilh rawh u.
43 Pathian dân ngaihthlâk lovin,
mihringte thupêkte chu ngaihsak lovin,
sualna avânga tihchhiat in awmin, thu
âwih lo va, Pathian ngaihsak lo takin in
ti dâwn tih ka hre si a.
44 Chuvângin, ka unau Gada leh Dan
angin in darh ang a, in ramte, in chi leh
in ṭawngte in hre lo vang.
5. 45 Nimahsela, Lalpa chuan a
khawngaihna avângin rinnain a ko
khâwm ang che u, Abrahama te, Isaka
te, Jakoba te avângin.
46 Tin, chûng thute chu an hnêna a sawi
zawh chuan, “Hebron-ah mi phûm
rawh u,” tiin thu a pe a.
47 Tin, a muhil a, tar ṭha takah a thi ta
a.
48 Tin, a fapate chuan a thupêk ang
chuan an ti a, Hebron khuaah an hruai
chho va, a pi leh pute hnênah an phum
ta a