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 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.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
1 Maccabees is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons.
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.
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.
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.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
1 Maccabees is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons.
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.
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.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
The 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 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 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.
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 Obadiah is a book of the Bible whose authorship is attributed to Obadiah, a prophet who lived in the Assyrian Period. Obadiah is one of the Twelve Minor Prophets in the final section of Nevi'im, the second main division of the Hebrew Bible.
The Book of 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
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 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 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 Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
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.
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.
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.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
The 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 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 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.
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 Obadiah is a book of the Bible whose authorship is attributed to Obadiah, a prophet who lived in the Assyrian Period. Obadiah is one of the Twelve Minor Prophets in the final section of Nevi'im, the second main division of the Hebrew Bible.
The Book of 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
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 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 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 Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
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.
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.
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
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.
Unleash your spiritual growth journey as a truth-seeker!
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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
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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.
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
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.
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.
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).
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.
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."
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
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Tongan - Prayer of Azariah.pdf
1.
2. VAHE 1
1 Pea naʻa nau ʻaʻeva ʻi he lotolotonga ʻo e afí, ʻo
fakafetaʻi ki he ʻOtuá, mo tāpuakiʻi ʻa e ʻEikí.
2 Pea naʻe tuʻu hake ʻa ʻAsa asi,ʻ ʻo lotu ʻi he founga ko
ʻení; pea ne fakaava hono ngutu ʻi he lotolotonga ʻo e afi
ʻo pehe,
3 ʻE ʻEiki ko e ʻOtua ʻo ʻemau ngaahi tamaí ʻoku
monūʻia koe: ʻoku taau ke fakamālōʻiaʻi mo
fakalāngilangiʻi koe ʻo taʻengata:
4 He ʻoku ke maʻoniʻoni ʻi he ngaahi meʻa kotoa pe kuo
ke fai kiate kimautolu: ʻIo, ʻoku moʻoni ʻa hoʻo ngaahi
ngaue kotoa pe, ʻoku totonu ho ngaahi hala, pea ʻoku
moʻoni ʻa hoʻo ngaahi fakamaau kotoa pe.
5 ʻI he ngaahi meʻa kotoa pē kuó ke ʻomi kiate
kimautolú, pea ki he kolo māʻoniʻoni ʻo ʻemau ngaahi
tamaí, ʻio ʻa Selusalema, kuó ke fakahoko ai ʻa e
fakamaau moʻoní: he naʻe fakatatau ki he moʻoní mo e
fakamāú ʻa hoʻo ʻomi ʻa e ngaahi meʻá ni kotoa pē kiate
kimautolu koeʻuhi ko ʻemau ngaahi angahalá.
6 He kuo mau faiangahala mo fai angahala, ʻo mavahe
meiate kimoutolu.
7 Kuo mau faihala ʻi he meʻa kotoa pē, ʻo ʻikai
talangofua ki hoʻo ngaahi fekaú, pe tauhi ia, pea ʻikai fai
ʻo hangē ko hoʻo fekau kiate kimautolú, koeʻuhí ke lelei
ia kiate kimautolu.
8 Ko ia ai, ko e meʻa kotoa pē kuó ke ʻomi kiate
kimautolú, mo e meʻa kotoa pē kuó ke fai kiate
kimautolú, kuó ke fai ia ʻi he fakamaau moʻoni.
9 Pea naʻá ke tukuange ʻa kimautolu ki he nima ʻo e
ngaahi fili maumau-lao, ʻa ia ko e kau maʻu ʻinasi
tāufehiʻa taha ʻi he ʻOtuá, pea ki ha tuʻi taʻe-angatonu,
pea mo e kau fai angahala lahi taha ʻi he māmaní kotoa.
10 Pea ko ʻeni ʻe ʻikai te mau lava ʻo fakaava homau
ngutú, kuo mau hoko ko e fakamā mo e luma ki hoʻo
kau tamaioʻeikí; pea kiate kinautolu ʻoku hū kiate koé.
11 Kae ʻoua naʻá ke fakamoʻui kakato ʻa kimautolu,
koeʻuhí ko ho huafá, pe taʻetotongi hoʻo fuakavá:
12 Pea ʻoua naʻa tuku ke ʻalu meiate kimautolu ʻa hoʻo
ʻaloʻofá, koeʻuhí ko ʻĒpalahame ʻa ho ʻofaʻanga ko
ʻĒpalahamé, koeʻuhí ko hoʻo tamaioʻeiki ko ʻIsisaká,
pea koeʻuhi ko hoʻo ʻIsileli māʻoniʻoní;
13 ʻA ia kuo ke lea ki ai mo talaʻofa ki ai, te ke
fakatokolahi honau hako ʻo hange ko e ngaahi fetuʻu ʻo
e langi, pea hange ko e ʻoneʻone ʻoku tuʻu ʻi he matatahi.
14 He ko kimautolu, ʻE ʻEiki, ʻoku mau siʻi hifo ʻi ha
puleʻanga, pea tauhi ʻi he māmaní kotoa ʻi he ʻahó ni
koeʻuhi ko ʻemau ngaahi angahalá.
15 ʻOku ʻikai foki ke ʻi ai ha pilinisi, pe palōfita, pe
takimuʻa, pe feilaulau tutu, pe feilaulau, pe fakaʻeiʻeiki,
pe ʻinisēnisi, pe ha feituʻu ke fai ai ha feilaulau ʻi ho ʻaó,
pea ke maʻu ai ʻa e ʻaloʻofá.
16 Ka neongo ia, tau tali muʻa ʻi he loto fakatomala mo
e laumālie fakatōkilalo.
17 ʻO hangē ko e feilaulau tutu ʻo e fanga sipi tangatá
mo e fanga pulú, pea hangē ko e fanga lami sisino ʻe lau
mano: ko ia tuku ke fai ʻemau feilaulaú ʻi homou ʻaó he
ʻahó ni, pea tuku ke mau tulia ʻaupito koe: he ʻe ʻikai
veuveuki ʻa kinautolu ʻoku falala kiate koé.
18 Pea ko ʻeni ʻoku mau muimui ʻiate koe ʻaki homau
lotó kotoa, ʻoku mau manavahē kiate koe, pea fekumi ki
ho fofongá.
19 ʻOua naʻá ke fakamaaʻi ʻa kimautolu: kae fai kiate
kimautolu ʻa hoʻomou angaʻofá, pea fakatatau ki hono
lahi ʻo hoʻomou ngaahi ʻaloʻofá.
20 Fakahaofi ʻa kimautolu foki ʻo fakatatau ki hoʻo
ngaahi ngāue fakaofó, pea tuku ʻa e lāngilangí ki ho
huafá, ʻE ʻEiki: pea tuku ke mā ʻa kinautolu kotoa pē
ʻoku fai hoʻo kau tamaioʻeikí;
21 Pea tuku ke veuveuki ʻa kinaua ʻi hona mālohí mo
hona iví kotoa, pea tuku ke maumauʻi hona mālohí;
22 Pea tuku ke nau ʻilo ko e ʻOtua pē taha koe, ko e
ʻOtua pē taha, pea ʻokú ne nāunauʻia ki he māmaní
kotoa.
23 Pea ko e kau tamaioʻeiki ʻa e tuʻí, ʻa ia naʻa nau
fakahū kinautolú, naʻe ʻikai te nau tuku ke vela ʻa e
ngotoʻukiʻangá ʻaki ʻa e rosin, mo e tuʻuaki, mo e ʻakau
iiki;
24 Ko ia naʻe ulo atu ʻa e uló ʻi ʻolunga ʻi he afi kakahá
ʻo fāngofulu mā hiva.
25 Pea naʻe fou atu ia, ʻo tutu ʻa e kau Kalitia ko ia naʻe
maʻu ʻi he afi kakaha.
26 Ka naʻe ʻalu hifo ʻa e ʻāngelo ʻa e ʻEikí ki he
ngotoʻumu, fakataha mo ʻAsilia mo hono kāingá, ʻo
taaʻi ʻa e ulo ʻo e afí mei he ʻōvaní;
27 Pea ngaohi ʻa e lotolotonga ʻo e afi ʻo hangē ko e
fakapetepetetangi ʻa e matangí, ko ia naʻe ʻikai ala ʻa e
afí kiate kinautolu, pe fakamamahiʻi pe fakamamahiʻi ʻa
kinautolu.
28 Pea ko e toko tolú ni, hangē ko e ngutu pē taha, naʻa
nau fakafetaʻi, fakalāngilangiʻi, mo monūʻia, ko e ʻOtua
ʻi he afi kakahá, ʻo pehē,
29 ʻOku ke monūʻia, ʻe ʻEiki ko e ʻOtua ʻo ʻetau ngaahi
tamaí: pea ke fakamālōʻiaʻi mo hakeakiʻi koe ʻo
māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
30 Pea ʻoku monūʻia ʻa ho huafa nāunauʻia mo
māʻoniʻoní: pea ke fakamālōʻiaʻi mo hakeakiʻi koe ʻo
māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
31 ʻOku monūʻia ʻa kimoutolu ʻi he fale tapu ʻo homou
nāunau māʻoniʻoní: pea ke fakamālōʻiaʻi mo
fakamālōʻiaʻi ʻo māʻolunga ange ʻi he meʻa kotoa pē ʻo
taʻengata.
32 ʻOku monūʻia ʻa kimoutolu ʻa ia ʻoku mamata ki he
lolotó, mo e sio ki he ngaahi selupimí: pea ke
fakamālōʻia mo hakeakiʻi ʻa kimoutolu ʻo māʻolunga ʻi
he meʻa kotoa pē ʻo taʻengata.
33 ʻOku monūʻia ʻa koe ʻi he taloni nāunauʻia ʻo ho
puleʻangá: pea ke fakamālōʻiaʻi mo fakanāunauʻiaʻi koe
ʻo māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
34 ʻOku monūʻia ʻa koe ʻi he ʻatā ʻo e langí: pea ko e
meʻa ʻi he meʻa kotoa pē ke fakamālōʻiaʻi mo
fakanāunauʻiaʻi ʻo taʻengata.
35 ʻA kimoutolu kotoa pē ngaahi ngāue ʻa e ʻEikí,
tāpuakiʻi ʻa kimoutolu ʻe he ʻEikí: fakafetaʻi mo
3. hakeakiʻi ia ʻo māʻolunga ʻi he meʻa kotoa pē ʻo
taʻengata,
36 ʻA kimoutolu ʻa e ngaahi langí, tāpuakiʻi ʻa
kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi ia ʻo
māʻolunga ange ʻi he meʻa kotoa pē ʻo taʻengata.
37 ʻA kimoutolu ʻa e kau ʻāngelo ʻa e ʻEikí, tāpuakiʻi ʻa
kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi ia ʻo
māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
38 ʻA kimoutolu kotoa pē ʻoku ʻi ʻolunga ʻi he langí,
tāpuakiʻi ʻa kimoutolu ko e ʻEikí: fakafetaʻi mo
hakeakiʻi ia ʻo māʻolunga ʻi he meʻa kotoa pē ʻo
taʻengata.
39 ʻA kimoutolu kotoa pē ngaahi mālohi ʻo e ʻEikí,
tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi
ia ʻo māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
40 ʻA kimoutolu ʻa e laʻaá mo e māhiná, tāpuakiʻi ʻa
kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi ia ʻo
māʻolunga hake ʻi he meʻa kotoa pē ʻo taʻengata.
41 ʻA kimoutolu ʻa e ngaahi fetuʻu ʻo e langí, tāpuakiʻi
ʻa kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi ia ʻo
māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
42 ʻOiauē ʻa e kaukau mo e hahau kotoa pē, tāpuakiʻi ʻa
kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi ia ʻo
māʻolunga ange ʻi he meʻa kotoa pē ʻo taʻengata.
43 ʻA kimoutolu kotoa pē matangi, tāpuakiʻi ʻa
kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi ia ʻo
māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata,
44 ʻOiauē ʻa kimoutolu ʻa e afi mo e vela, tāpuakiʻi ʻa
kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi ia ʻo
māʻolunga ange ʻi he meʻa kotoa pē ʻo taʻengata.
45 ʻOiauē ʻa kimoutolu ʻa e faʻahitaʻu momokó mo e
faʻahitaʻu māfaná, tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí:
fakafetaʻi mo hakeakiʻi ia ʻo māʻolunga ange ʻi he
46 ʻOiauē ʻa kimoutolu ʻa e ngaahi hahau mo e ngaahi
matangi ʻo e sinoú, tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí:
fakafetaʻi mo hakeakiʻi ia ʻo māʻolunga ange ʻi he meʻa
kotoa pē ʻo taʻengata.
47 ʻOiauē ʻa kimoutolu ʻa e pō mo e ʻaho, tāpuakiʻi ʻa
kimoutolu ʻa e ʻEikí: tāpuakiʻi mo hakeakiʻi ia ʻo
māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
48 ʻOiauē ʻa kimoutolu ʻa e māmá mo e fakapoʻulí,
tāpuakiʻi ʻa kimoutolu ko e ʻEikí: fakahīkihikiʻi mo
hakeakiʻi ia ʻo māʻolunga ange ʻi he meʻa kotoa pē ʻo
49 ʻOiauē ʻa kimoutolu ʻa e ʻaisi mo e momoko,
tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi
ia ʻo māʻolunga ange ʻi he meʻa kotoa pē ʻo taʻengata.
50 ʻOiauē ʻa kimoutolu ʻa e momokó mo e sinoú,
tāpuakiʻi ʻa kimoutolu ʻe he ʻEikí: fakahīkihikiʻi mo
hakeakiʻi ia ʻo māʻolunga ange ʻi he meʻa kotoa pē ʻo taʻ
51 ʻOiauē ʻa kimoutolu ʻa e ʻuhilá mo e ngaahi ʻaó,
tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi
ia ʻo māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
52 ʻOiauē tuku ke tāpuakiʻi ʻe he māmaní ʻa e ʻEikí:
fakafetaʻi mo hakeakiʻi ia ʻo māʻolunga ange ʻi he meʻa
kotoa pē ʻo taʻengata.
53 ʻA kimoutolu ʻa e ngaahi moʻunga mo e fanga kiʻi
tafungofunga iiki, tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí:
fakafetaʻi mo hakeakiʻi ia ʻo māʻolunga ʻi he meʻa kotoa
pē ʻo taʻengata.
54 ʻA kimoutolu kotoa pē ʻoku tupu ʻi he māmaní,
tāpuakiʻi ʻa kimoutolu ko e ʻEikí: fakafetaʻi mo
hakeakiʻi ia ʻo māʻolunga ʻi he meʻa kotoa pē ʻo
taʻengata.
55 ʻA kimoutolu ʻa e ngaahi moʻungá, tāpuakiʻi ʻa
kimoutolu ʻa e ʻEikí: Fakafetaʻi mo hakeakiʻi ia ʻo
māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
56 ʻA kimoutolu ʻa e ngaahi tahí mo e ngaahi vaitafé,
tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi
ia ʻo māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
57 ʻA kimoutolu ʻa e fanga tofuaʻa, mo kinautolu kotoa
pe ʻoku ngaʻunu ʻi he ngaahi vai, tapuakiʻi ʻa kimoutolu
ʻa e ʻEiki: fakafetaʻi mo hakeakiʻi ia ʻo lahi hake ʻi he
meʻa kotoa pe ʻo taʻengata.
58 ʻA kimoutolu kotoa pē fanga manupuna ʻo e ʻataá,
tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi
ia ʻo māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
59 ʻA kimoutolu kotoa pē ʻa e fanga manu mo e fanga
pulu, tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí: fakafetaʻi mo
hakeakiʻi ia ʻo māʻolunga ʻi he meʻa kotoa pē ʻo
taʻengata.
60 ʻA kimoutolu ʻa e fānau ʻa e tangatá, tāpuakiʻi ʻa
kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi ia ʻo
māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
61 ʻE ʻIsileli, tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí:
fakafetaʻi mo hakeakiʻi ia ʻo māʻolunga ʻi he meʻa kotoa
pē ʻo taʻengata.
62 ʻA kimoutolu ʻa e kau taulaʻeiki ʻa e ʻEikí, tāpuakiʻi
ʻa kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi ia ʻo
māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
63 ʻA kimoutolu ʻa e kau tamaioʻeiki ʻa e ʻEikí,
tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi
ia ʻo māʻolunga ʻi he meʻa kotoa pē ʻo taʻengata.
64 ʻA kimoutolu ʻa e laumālie mo e laumālie ʻo e kau
māʻoniʻoní, tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí: fakafetaʻi
mo hakeakiʻi ia ʻo māʻolunga ʻi he meʻa kotoa pē ʻo
taʻengata.
65 ʻA kimoutolu ʻa e kau tangata māʻoniʻoni mo loto-
fakatōkilalo, tāpuakiʻi ʻa kimoutolu ʻa e ʻEikí: fakafetaʻi
mo hakeakiʻi ia ʻo māʻolunga ʻi he meʻa kotoa pē ʻo
taʻengata.
66 ʻAnanaia, ʻAsaia, mo Misaeli, tāpuakiʻi ʻa kimoutolu
ʻa e ʻEikí: fakafetaʻi mo hakeakiʻi ia ʻo māʻolunga ange
ʻi he meʻa kotoa pē: he kuó ne fakahaofi ʻa kimautolu
mei heli, mo fakahaofi ʻa kimautolu mei he nima ʻo e
maté, mo fakahaofi ʻa kimautolu mei he lotolotonga ʻo e
afi mo e ulo vela: naʻa ne fakahaofi ʻa kimautolu mei he
lotolotonga ʻo e afi.
67 ʻOiauē fakafetaʻi ki he ʻEikí, he ʻoku angalelei ia: he
ʻoku tolonga ʻo taʻengata ʻa ʻene ʻaloʻofá.
68 ʻA kimoutolu kotoa pē ʻoku hū ki he ʻEikí, tāpuakiʻi
ʻa e ʻOtua ʻo e ngaahi ʻotuá, fakafetaʻi kiate ia, mo
fakafetaʻi kiate ia: he ʻoku tolonga ʻo taʻengata ʻa ʻene
ʻaloʻofá.