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.
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 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 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.
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.
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.
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 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 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.
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
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.
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.
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
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
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.
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.
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 Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
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.
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 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 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 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 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 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.
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.
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
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
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.
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.
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 Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
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.
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 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 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 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
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 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.
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.
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.
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).
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
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.
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
Kenneth Grant - Against the Light-Holmes Pub Grou Llc (1999).pdf
Mizo - Testament of Benjamin.pdf
1.
2. BUNG 1-NA
Benjamina, Jakoba leh Rakili fapa sawm leh
pahnihna, chhungkaw naute chu philosopher
leh philanthropist a lo ni ta a ni.
1 Kum za leh sawmhnih leh panga a dam hnua
a fapate zawm tura thupek a pek Benjamina
thute chu.
2 Tin, ani chuan anni chu a fawp a, a ti a:
“Isaka chu Abrahama’n a tar laia a pian ang
khan kei pawh Jakoba lakah ka lo piang ve
bawk a ni,” a ti a.
3 Tin, ka nu Rakili chu mi hrin laia a thih
avângin hnutetui ka nei lo; chuvangin a
bawihnu Bilhain min hnute a pe ta a ni.
4 Rakili chu Josefa a hrin hnu kum sâwm leh
kum hnih chhûng chu nau nei loin a awm si a;
tin, ni sâwm leh pahnih chaw ngheiin Lalpa
hnênah a ṭawngṭai a, a rai a, Mi hring a ni.
5 Ka pa chuan Rakili chu a hmangaih êm êm a,
a hnên aṭanga fapa pahnih lo piang a hmuh
theih nân a ṭawngṭai ṭhîn a.
6 Chutichuan Benjamina tia koh ka ni a, chu
chu ni rei tak fapa a ni.
7 Tin, Aigupta ramah Josefa hnênah ka kal a, ka
unaupain min hriat chian chuan ka hnênah: Mi
hralh lai khan ka pa hnenah eng nge an hrilh?
8 Tin, kei chuan a hnênah, “I kawrfual chu
thisenin an hnawih a, an thawn a, “Hei hi i fapa
kawr a ni em tih hre rawh,” ka ti a.
9 Tin, ani chuan ka hnênah: Chutiang bawkin,
unaupa, ka kawrfual min hlihsak hnu chuan
Ismael-ho hnênah min pe a, kawrfual min pe a,
min vuak a, min tlanbotîr a.
10 Tin, tiang mi vuaktu pakhat erawh chu
sakeibakneiin a lo hmuak a, a that ta a.
11 Chutichuan a ṭhiante chu an hlau hle a.
12 Chuvângin, nangni pawhin, ka fate u, Lalpa
Lei leh vân Pathian chu hmangaih ula, mi ṭha
leh thianghlim Josefa entawn tûr siamin A
thupêkte chu zâwm rawh u.
13 Tin, mi hriat angin in rilru chu thil ṭha lam
hawiin awm rawh se; a rilru dik taka inbual
chuan engkim dik takin a hmu si a.
14 Lalpa ṭih ula, in vêngte hmangaih rawh u; tin,
Beliar thlaraute chuan thil tha lo zawng
zawngin tihduhdah che u ni mah se, ka unaupa
Josefa chunga thuneihna an neih loh ang
bawkin nangmahni chungah thuneihna an nei lo
vang.,
15 Mi tam takin thah an duh em em a, Pathianin
a humhim a ni!
16 Pathian ṭih a, a vêngte hmangaihtu chu
Pathian ṭihnain a vênghim a, Beliar thlarauin a
hneh thei lo vang.
17 Mihring emaw, sakawlh emaw remruatnain
a thunun thei hek lo, a ṭhenawmte chunga a
hmangaihna avângin Lalpa’n a ṭanpui a ni.
18 Josefa pawhin kan pa chu a unaute tâna
ṭawngṭaisak tûrin a ngên a, Lalpa’n a chunga
thil ṭha lo an tih apiang chu sualah a ruat loh
nân.
19 Tin, heti hian Jakoba chuan a au va: Ka fa
tha, i pa Jakoba rilru i hneh ta.
20 Tin, ani chuan a kuah a, darkar hnih chhung
chu a fawp a.
21 Nangmahah chuan Pathian Beram No leh
khawvêl Chhandamtu chungchânga vân hrilh
lâwkna chu a thleng famkim ang a, sawisêl bo
mi chu dân bawhchhiate tân pêk a ni ang a, mi
sual nei lo chu thuthlung thisenah Pathian
ngaihsak lote tân a thi ang , Jentailte leh Israelte
chhandamna atan, Beliar leh a chhiahhlawhte
chu a tiboral ang.
22 Chutichuan, ka fate u, mi tha tawpna chu in
hmu em?
23 Chutichuan, nangni pawhin ropuina
lallukhum in vuah theih nân, rilru ṭha takin a
lainatna zuitu ni rawh u.
3. 24 Mi tha chuan mit thim a nei lo; mi zawng
zawng chu mi sual ni mah se, a khawngaihna a
lantir si a.
25 Thil sual tumna nei mah se. amah
chungchângah chuan, thil ṭha tihin Pathianin a
vênhim a, thil ṭha lo chu a hneh ṭhîn a; mi felte
chu ama nunna angin a hmangaih a ni.
26 Tupawh chawimawi a nih chuan a thik lo; tu
pawh hausa a nih chuan a thik lo; mi huaisen
chuan a fak thin; mi tha tak chu a fak thin; mi
rethei chu a khawngaih a; mi chak lote chungah
chuan khawngaihna a nei a; Pathian fakna hla a
sa thin.
27 Thlarau ṭha khawngaihna neitu chu ama
nunna angin a hmangaih a ni.
28 Chutichuan, nangni pawhin rilru ṭha tak in
neih chuan, mi suaksual pahnihte chu in hnênah
an inrem ang a, mi âte chuan an zah ang che u a,
thil ṭha lam an hawi ang. tin, duhâmte chuan an
duhâmna nasa tak chu an bansan mai ni lovin,
an duhâmna thilte chu hrehawm tuarte hnênah
pawh an pe ang.
29 Thil ṭha in tih chuan ramhuai bawlhhlawhte
pawh an tlân bo ang che u; tichuan, sakawlhte
chuan an hlau ang che.
30 Thil tha tih zah a, rilruah êng a awmna
hmunah chuan thim pawh a tlân bo ṭhîn.
31 Tupawhin mi thianghlim a tihduhdah chuan
a inlamlêt ṭhîn a; mi thianghlim chuan a
hausaktu chu a khawngaih a, a ngawi reng si a.
32 Tin, tu pawhin mi fel a phatsan chuan mi fel
chu a tawngtai thin: rei vak lovah inngaitlawm
mah sela, rei vak lovah chuan ka unaupa Josefa
angin ropui zawkin a lang ang.
33 Mi tha duhna chu Beliar thlarau bumnaah a
awm lo, Remna vantirhkoh chuan a nunna a
kaihruai si a.
34 Tin, thil chhe theite chu a thlîr lo va,
nawmsak duhna avângin hausakna a khawl
khâwm hek lo.
35 Lawmnaah a lâwm lo va, a ṭhenawmte a ti
lungngai lo va, thil hausaknaah a inhliam lo va,
Mit chawimawinaah a tisual lo va, Lalpa chu a
chanvo a ni si a.
36 Thiamna ha chuan mihring lakah
chawimawina emaw, zah lohna emaw a dawng
lo va, bumna emaw, dawt emaw, indona emaw,
sawichhiatna emaw a hre lo va; Lalpa chu
amaha a awm a, a nunna a ti eng a, mi zawng
zawng chungah a lawm fo thin.
37 Rilru ha chuan malsawmna leh ânchhe
sawina te, zah lohna te, zahawmna te,
lungngaihna te, hlimna te, ngawi renga awm te,
inngaihluhna te, vervêkna leh thutak te,
retheihna leh hausakna te, ṭawng pahnih a nei lo
va; nimahsela, mi zawng zawng chungchângah
chuan rilru put hmang pakhat, chhe lo leh
thianghlim tak a nei a ni.
38 Mit pahnih a nei lo va, hriatna pahnih a nei
hek lo; a thiltih apiangah emaw, a thusawiah
emaw, a hmuh apiangah Lalpa chuan a nunna a
en reng tih a hria a ni.
39 Pathianin thiam loh a chantir loh nan a rilru
a tithianghlim thin.
40 Chutiang bawkin Beliar-ho thiltih chu chi
hnih a ni a, pakhat mah a awm lo.
41 Chuvângin, ka fate u, ka hrilh a che u,
Beliar-ho sualna lakah chuan tlanchhia rawh u;
a thu awihtute hnenah khandaih a pe thin si a.
42 Tin, khandaih hi thil tha lo pasarih nu a ni. A
hmasa berin rilru chuan Beliar hmangin nau a
pai a, a hmasa berin thisen chhuahna a awm a;
pahnihnaah chuan chhiatna; pathumnaah chuan,
hrehawmna; palina chu sal tanna; pangana-ah
chuan tlakchhamna; paruknaah chuan, hlauhna;
pasarihnaah chuan tihchhiatna a ni.
43 ‘Chuvangin Kaina pawh Pathianin phuba
lakna pasarih a pe a, kum za tin Lalpa chuan a
chungah hri pakhat a thlen thin si a.
44 Kum zahnih a nihin a tuar ṭan a, kum zakua-
naah a boral ta a.
4. 45 A unaupa Abela avangin thil tha lo zawng
zawng nen rorelsak a ni si a, Lameka erawh chu
a let sawmsarih leh pasarih a ni.
46 Unaute huatnaa Kaina anga awmte chu
kumkhuain rorelna ang bawka hrem an ni dâwn
si a.
BUNG 2-NA
Châng 3-naah hian in lama awm dân entîrna
langsâr tak a awm a--mahse, heng hmân lai
patriarch-te thusawi lemziakte hi a chiang hle.
1 Tin, ka fate u, thil sual tih te, inhuatna te,
unaute huatna te chu tlanchhiain, thatna leh
hmangaihna chu vuan tlat rawh u.
2 Hmangaihnaa rilru thianghlim neitu chuan
inngaihzawnna rilruin hmeichhia a en lo va;
Pathian Thlarau chu a chungah a awm avangin
a thinlungah bawlhhlawhna a nei lo.
3 Ni chu ek leh hnim êngin a tibawlhhlawh lo
va, a rimchhia chu a hnawt chhuak zâwk a ni;
chutiang bawkin rilru thianghlim chu lei
bawlhhlawhte hian hual mah se, a tithianghlim
zawk a, amah ngei pawh a bawlhhlawh lo.
4 Tin, mi fel Enoka thusawi aangin in zîngah
thil ha lo a awm ngei ang tih ka ring a ni:
Sodom khaw hurna nen in inngaire ang a, in
boral vek ang a, mi tlemte tih loh chu in boral
vek ang a, hmeichhiate chungah thil tenawm
tak in tih thar ang ; tin, Lalpa ram chu in zîngah
a awm lo vang, a la bo nghal dâwn si a.
5 Nimahsela Pathian biak in chu in chanpualah
a awm ang a, biak in hnuhnung ber chu a hmasa
aiin a ropui zawk ang.
6 Chutah chuan hnam sâwm leh pahnihte leh
Jentail zawng zawngte chu an inkhâwm ang a,
Chungnungbera chuan zâwlnei mal neih chhun
rawn tlawha a chhandamna a tirh chhuah hma
loh chuan.
7 Tin, biak in hmasa berah a lût ang a, chutah
chuan Lalpa chu thinur takin a awm ang a,
thing chungah chuan a chawi ang.
8 Tin, biak in puanzar chu a hrual ang a,
Pathian Thlarau chu Jentailte hnenah mei leih
ang maiin a kal ang.
9 Tin, Hades ata a chho ang a, lei ata vanah a
kal ang.
10 Tin, leiah hian a inngaitlawm zia leh vanah a
ropui zia ka hria.
11 Josefa chu Aigupta rama a awm lai khân, a
lem leh a hmêl lan dân chu hmuh ka châk hle a;
tin, ka pa Jakoba tawngtaina hmang chuan
nilenga a harh laiin ka hmu a, a pianphung
zawng zawng pawh a nihna ang chiah khan ka
hmu bawk.
12 Tin, chûng thute chu a sawi zawh chuan an
hnênah: Chuvângin, ka fate u, ka thi dâwn tih hi
in hre rawh u,” a ti a.
13 Chutichuan, in henawmte hnenah thutak
takin awm ula, Lalpa dan leh a thupekte chu
zawm rawh u.
14 Chûng thilte chu rochan aiah ka hnutchhiah
che u a ni.
15 Chuvângin, nangni pawhin in fate hnênah
chatuan ro nei tûrin pe rawh u; Abrahama te,
Isaaka te, Jakoba te pawhin chutiang bawk
chuan an ti ve si a.
16 Chûng thil zawng zawng chu rochan atân
min pêk a, heti hian: Lalpan Jentail zawng
zawng hnêna a chhandamna a puan hma loh
chuan Pathian thupêkte chu vawng rawh u.
17 Chumi hunah chuan Enoka te, Nova te,
Sema te, Abrahama te, Isaaka te, Jakoba te,
lâwm taka ding lama tho chhuak in hmu ang.
18 Chutichuan, keini pawh, kan hnam
chungnung ṭheuhvin, vân Lal, inngaitlâwm taka
leia inlâr chu chibai bûkin kan tho ang.
19 Tin, leia Amah ring apiangte chu Amah an
lawmpui ang.
20 Chutichuan, mi zawng zawng an tho ang a,
ṭhenkhat chu ropuina tûrin, ṭhenkhat chu
mualpho tûrin an tho ang.
5. 21 Tin, Lalpa chuan Israelte chu an fel lohna
avângin ro a rel hmasa ang a; anmahni
chhanchhuak tura tisaa Pathian anga a inlan
khan Amah chu an ring lo si a.
22 Chumi hunah chuan Jentail zawng zawng,
leia a inlan laia Amah ring lo zawng zawngte
chungah ro a rel ang.
23 Tin, Israel mite chu Jentail mi thlante
hmangin thiam loh a chantir ang, Midian-ho
hmanga Esauva a zilh ang khan, an unaute bum
a, inngaihna leh milem biaknaah an tlu lut a;
Pathian lakah an inhlat a, Lalpa ṭihtute
chanvoah chuan fa an lo ni ta a ni.
24 Chutichuan, ka fate u, Lalpa thupêk anga
thianghlim taka in len chuan ka hnênah muang
takin in awm leh ang a, Israel mi zawng zawng
chu Lalpa hnênah an inkhâwm ang.
25 Tin, in tihboral avângin savawm râpthlâk tia
koh ka ni tawh lo vang a, thil ṭha thawktute
hnêna chaw semtu Lalpa thawktu ka ni zâwk
ang.
26 Tin, ni hnuhnûngahte chuan Lalpa duh tak,
Juda leh Levia hnam zînga mi pakhat, a kâa a
duhzâwng titu, Jentailte êngtu hriatna thar nên a
lo chhuak ang.
27 Kum tâwp thlengin Jentailte inkhâwmna
inah te, an roreltute zîngah te, mi zawng zawng
kâa zai ri ang maiin a awm ang.
28 Lehkhabu thianghlimahte chuan a hnathawh
leh a thu ziakin a awm ang a, kumkhuain
Pathian thlan a ni ang.
29 Tin, anmahni kal tlangin ka pa Jakoba angin
a kal leh ang a, heti hian a sawi: I hnam zinga
tlachham chu a luah khat ang.
30 Tin, chûng thu chu a sawi zawh chuan a ke a
phar a.
31 Tin, muthilh duhawm tak leh tha takah a thi
ta a.
32 Tin, a fapate chuan a thupêk ang chuan an ti
a, a ruang chu an la a, a pi leh pute hnênah
Hebron-ah an phum a.
33 A dam chhûng ni chu kum za leh sawmhnih
leh panga a ni.