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 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.
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 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.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
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
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 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.
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.
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.
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.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Book of 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 document is a prayer requesting forgiveness and mercy from God. It acknowledges sins committed and asks God for compassion. It recognizes God as the ultimate judge but also as a loving and forgiving deity. It pleads for God's forgiveness and protection from punishment, and to be shown divine mercy rather than treated as a mere human. It expresses faith that God's love and salvation are for all people.
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 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 Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
The Book of 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 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.
Daniel exposes the lies of two elders who falsely accused Susanna of adultery. He questions the elders separately about what they witnessed under the tree. As their stories do not match up, the elders are exposed as liars and put to death. Susanna is exonerated and her reputation restored. Daniel's wisdom and discernment in getting to the truth of the matter makes him well respected among the people.
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.
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 Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
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
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 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.
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.
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.
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.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Book of 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 document is a prayer requesting forgiveness and mercy from God. It acknowledges sins committed and asks God for compassion. It recognizes God as the ultimate judge but also as a loving and forgiving deity. It pleads for God's forgiveness and protection from punishment, and to be shown divine mercy rather than treated as a mere human. It expresses faith that God's love and salvation are for all people.
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 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 Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
The Book of 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 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.
Daniel exposes the lies of two elders who falsely accused Susanna of adultery. He questions the elders separately about what they witnessed under the tree. As their stories do not match up, the elders are exposed as liars and put to death. Susanna is exonerated and her reputation restored. Daniel's wisdom and discernment in getting to the truth of the matter makes him well respected among the people.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Kings is a book in the Hebrew Bible, found as two books in the Old Testament of the Christian Bible. It concludes the Deuteronomistic history, a history of ancient Israel also including the books of Joshua, Judges, and Samuel.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
More from Filipino Tracts and Literature Society Inc. (20)
The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
Sanatan Vastu | Experience Great Living | Vastu ExpertSanatan Vastu
Santan Vastu Provides Vedic astrology courses & Vastu remedies, If you are searching Vastu for home, Vastu for kitchen, Vastu for house, Vastu for Office & Factory. Best Vastu in Bahadurgarh. Best Vastu in Delhi NCR
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
Protector & Destroyer: Agni Dev (The Hindu God of Fire)Exotic India
So let us turn the pages of ancient Indian literature and get to know more about Agni, the mighty purifier of all things, worshipped in Indian culture as a God since the Vedic time.
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
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
https://www.slideshare.net/ohteikbin/documents
The Enchantment and Shadows_ Unveiling the Mysteries of Magic and Black Magic...Phoenix O
This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
Trusting God's Providence | Verse: Romans 8: 28-31JL de Belen
Trusting God's Providence.
Providence - God’s active preservation and care over His creation. God is both the Creator and the Sustainer of all things Heb. 1:2-3; Col. 1:17
-God keep His promises.
-God’s general providence is toward all creation
- All things were made through Him
God’s special providence is toward His children.
We may suffer now, but joy can and will come
God can see what we cannot see
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
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2. VAHE 1
Ko Siosefa, ko e foha hono hongofulu mā taha ʻo Sēkope mo
Lesielí, ko e tangata fakaʻofoʻofa mo ʻofeina. Ko ʻ ene
fāinga mo e kau fakatauele ʻ Isipité.
1 Ko e Tatau ʻo e Fuakava ʻo Siosefá.
2 ʻI he ʻamanaki ke maté naʻá ne ui ke fakataha hono ngaahi
fohá mo hono kāingá, ʻo ne pehē kiate kinautolu:--
3 ʻE hoku kāinga mo ʻeku fānau, tokanga kia Siosefa ko e
ʻofaʻanga ʻo ʻIsilelí; fakaongo atu ʻa e telingá, ʻe hoku
ngaahi foha, ki hoʻomou tamaí.
4 Kuó u mātā ʻi heʻeku moʻuí ʻa e meheka mo e mate, ka
naʻe ʻikai ke u hē, ka naʻá ku vilitaki ʻi he moʻoni ʻo e ʻEikí.
5 Naʻe fehiʻa hoku ngaahi tokouá ni ʻiate au, ka naʻe ʻofa ʻa
e ʻEikí ʻiate au:
6 Naʻa nau fakaʻamu ke tāmateʻi au, ka naʻe leʻohi au ʻe he
ʻOtua ʻo ʻeku ngaahi tamaí:
7 Naʻa nau tuku hifo au ki ha luo, pea naʻe toe ʻohake au ʻe
he Fungani Māʻolungá.
8 Naʻe fakatau atu au ki he pōpulá, pea naʻe fakatauʻatāinaʻi
au ʻe he ʻEiki ʻo e kakai kotoa pē:
9 Naʻe puke pōpula au, pea naʻe tokoniʻi au ʻe Hono
toʻukupu mālohí.
10 Naʻá ku moʻua ʻi he fiekaiá, pea naʻe fafangaʻi tonu pē
au ʻe he ʻEikí.
11 Naʻá ku toko taha pē, pea naʻe fakafiemālieʻi au ʻe he
ʻOtuá:
12 Naʻá ku puke, pea naʻe ʻaʻahi mai ʻa e ʻEikí kiate au.
13 Naʻá ku ʻi he fale fakapōpulá, pea naʻe fakahā ʻe hoku
ʻOtuá ʻoku ʻofeina au;
14 ʻI he ngaahi haʻi, pea naʻa Ne tukuange au;
15 Lauʻikovi loi, pea naʻá Ne taukapoʻi ʻeku ngāué;
16 Naʻe lea kovi ʻaupito ʻa e kau ʻIsipité, pea naʻá Ne
fakahaofi au;
17 Naʻe fakaʻilongaʻi au ʻe hoku kaungā-pōpulá, pea naʻá
Ne hakeakiʻi au.
18 Pea naʻe tuku mai kiate au ʻe he ʻeikitau pule ko ʻeni ʻo
Feló ʻa hono falé.
19 Pea naʻá ku fefaʻuhi mo ha fefine taʻemā, ʻo fakaʻaiʻai au
ke u maumaufono mo ia; ka ko e ʻOtua ʻo ʻIsilelí naʻe
fakahaofi au ʻe heʻeku tamaí mei he ulo velá.
20 Naʻe lī au ki he fale fakapōpulá, naʻe taaʻi au, naʻe
manukiʻi au; ka naʻe foaki mai ʻe he ʻEikí ke u maʻu ha
ʻaloʻofa, ʻi he ʻao ʻo e tauhi ʻo e fale fakapōpulá.
21 He ʻoku ʻikai liʻaki ʻe he ʻEikí ʻa kinautolu ʻoku
manavahē kiate Iá, pe ʻi he fakapoʻulí, pe ʻi he pōpulá, pe ʻi
he ngaahi pōpulá, pe ʻi he ngaahi mamahí, pe ʻi he ngaahi
fiemaʻú.
22 He ʻoku ʻikai fakamaaʻi ʻa e ʻOtuá ʻo hangē ko ha tangatá,
pe hangē ko e foha ʻo e tangatá ʻokú ne manavahē, pe hangē
ko ha taha kuo fanauʻi ʻi he māmaní ʻokú Ne vaivai pe ilifia.
23 Ka ʻokú Ne foaki ʻa e maluʻi ʻi he ngaahi meʻa kotoa ko
iá, pea ʻokú Ne fakafiemālie ʻi he ngaahi founga kehekehe,
neongo ʻokú Ne mavahe ʻo kiʻi fuofuoloa siʻi ke ʻahiʻahiʻi
ʻa e holi ʻa e laumālié.
24 Naʻá Ne fakahā kiate au ʻi he ngaahi ʻahiʻahi ʻe
hongofulu ʻa ʻeku hōifuá, pea naʻá ku kātakiʻi kotoa
kinautolu; he ko e kahoa mālohi ʻa e kātakí, pea ʻoku foaki
ʻe he faʻa kātakí ʻa e ngaahi meʻa lelei lahi.
25 Naʻe tuʻo fiha hono fakamanamanaʻi au ʻ e he fefine ʻ
Isipité ʻ aki ʻ a e maté!
26 Naʻe tuʻo fiha ʻene tuku mai au ki he tauteá, peá ne toe
telefoni mai ʻo fakamanamanaʻi au, pea ʻi he taimi naʻe ʻikai
ke u fie feohi ai mo iá, naʻá ne pehē mai kiate au:
27 Te ke hoko ko e ʻeiki kiate au, pea mo kinautolu kotoa pē
ʻoku ʻi hoku falé, ʻo kapau te ke foaki ia kiate au, pea te ke
hangē ko hotau ʻeikí.
28 Ka naʻá ku manatuʻi ʻa e ngaahi lea ʻa ʻeku tamaí, peá u
hū ki hoku loki ʻi ʻolungá, naʻá ku tangi mo lotu ki he ʻEikí.
29 Pea naʻá ku ʻaukai ʻi he taʻu ʻe fitu ko iá, pea naʻá ku hā
ki he kau ʻIsipité ko ha tokotaha moʻui pelepelengesi, he ko
kinautolu ʻoku ʻaukai koeʻuhi ko e ʻOtuá ʻoku nau maʻu ʻa
e fakaʻofoʻofa ʻo e mata.
30 Pea kapau naʻe mamaʻo hoku ʻeikí mei ʻapi, naʻe ʻikai te
u inu ha uaine; pe ko e ʻaho ʻe tolu naʻá ku toʻo ai ʻeku
meʻakaí, ka naʻá ku foaki ia ki he masivá mo e mahakí.
31 Pea naʻá ku fekumi kei siʻi ki he ʻEikí, pea naʻá ku tangi
koeʻuhí ko e fefine ʻIsipite ko Temipale Memphis, he naʻá
ne fakahohaʻasi taʻetuku au, he naʻá ne haʻu foki kiate au ʻi
he poʻulí ʻi he fiefia ke ʻaʻahi mai kiate au.
32 Pea koeʻuhí naʻe ʻikai haʻane fānau tangata naʻá ne ʻai ke
pehē ʻokú ne lau au ko ha foha.
33 Pea naʻe kiʻi fuofuoloa siʻi ʻene fāʻofua kiate au ko e foha,
ka naʻe ʻikai te u ʻiloʻi ia; ka ki mui ai, naʻá ne feinga ke
tohoakiʻi au ki he feʻauakí.
34 Pea ʻi heʻeku ʻiloʻi iá naʻá ku mamahi ʻo aʻu ki he maté;
pea hili ʻene ʻalu ki tuʻá, naʻá ku haʻu kiate au, peá u
tangilāulau koeʻuhi ko e ngaahi ʻaho lahi, koeʻuhí he naʻá
ku ʻiloʻi ʻa ʻene kākaá mo ʻene kākaá.
35 Pea naʻá ku fakahā kiate ia ʻa e ngaahi lea ʻa e Fungani
Māʻolungá, ʻo kapau te ne tafoki mei heʻene holi koví.
36 Ko ia, naʻá ne faʻa fakahekehekeʻi au ʻaki ʻa e ngaahi lea
ko ha tangata māʻoniʻoni, pea fakafetaʻi ʻi heʻene leá ki
heʻeku angamaʻa ʻi he ʻao ʻo hono husepānití, lolotonga ʻene
holi ke tauheleʻi au ʻi he taimi naʻá ma toko taha aí.
37 He naʻá ne fakalāngilangiʻi fakahāhā au ʻo hangē ko e
anga-maʻá, pea naʻá ne pehē ʻi he lilo kiate au: ʻOua ʻe
manavahē ki hoku husepānití; he ʻoku fakalotoʻi ia ʻo kau ki
hoʻo angamaʻá: he ʻe fakahā foki kiate ia ʻe ha toko taha ʻo
kau kiate kimautolu, ʻe ʻikai te ne tui.
38 Ko e meʻa ʻi he ngaahi meʻá ni kotoa pē naʻá ku tokoto
ai ki he kelekelé, peá u kole ki he ʻOtuá ke fakahaofi au ʻe
he ʻEikí mei heʻene kākaá.
39 Pea ʻi he ʻikai te ne lavaʻi ha meʻa aí, naʻá ne toe haʻu
kiate au ʻo kole fakahinohino, ke ne ako ʻa e folofola ʻa e
ʻOtuá.
40 Pea naʻá ne pehē mai kiate au: Kapau ʻokú ke loto ke u
liʻaki ʻeku ngaahi tamapuá, tokoto fakataha mo au, pea te u
fakalotoʻi hoku husepānití ke ʻalu mei heʻene ngaahi
tamapuá, pea te ta ʻaʻeva ʻi he fonó ʻi ho ʻEikí.
41 Pea naʻá ku pehē ange kiate ia: ʻOku ʻikai finangalo ʻa e
ʻEikí.
42 Ka naʻá ne tokanga ki heʻene nongá, ʻo fakaʻamu ke
fakahoko ʻene holi koví.
43 Pea naʻe toe lahi ange ʻeku ʻaukai mo e lotu, koeʻuhí ke
fakahaofi au ʻe he ʻEikí meiate ia.
44 Pea ko e tahá, naʻá ne toe pehē mai kiate au ʻi ha taimi ʻe
taha: Kapau ʻe ʻikai te ke tono, te u tāmateʻi ʻa hoku
husepānití ʻaki ha meʻa fakakonahi; pea ʻave koe ke ke hoko
ko hoku husepāniti.
45 Ko ia, ʻi heʻeku fanongo ki aí, naʻá ku haeʻi hoku ngaahi
kofú, ʻo pehē ange kiate ia:
3. 46 Fefine, fakaʻapaʻapa ki he ʻOtuá, pea ʻoua naʻá ke fai ʻa
e ngāue koví ni, telia naʻa fakaʻauha koe; he ke u ʻiloʻi
moʻoni te u fakahā ʻa hoʻo meʻangāué ni ki he kakai fulipē.
47 Ko ia, ʻi heʻene ilifiá, naʻá ne kole ai ke ʻoua naʻá ku
fakahā ʻa e meʻangāué ni.
48 Pea naʻá ne ʻalu ʻo fakafiemālieʻi au ʻaki ʻa e ngaahi
meʻaʻofa, ʻo ne ʻomi kiate au ʻa e fiefia kotoa pē ʻa e ngaahi
foha ʻo e tangatá.
49 Pea hili iá naʻá ne ʻomi ha meʻakai fakataha mo ha ngaahi
meʻa naʻe fakaʻofoʻofa.
50 Pea ʻi he aʻu mai ʻa e ʻiunoke naʻá ne ʻomi iá, naʻá ku
hanga hake ʻo mamata ki ha tangata fakamanavahē naʻá ne
ʻomi kiate au ha heletā, peá u ʻiloʻi ko ʻene fokotuʻutuʻú ke
ne kākaaʻi au.
51 Pea ʻi heʻene ʻalu ki tuʻá naʻá ku tangi, pe te u ʻahiʻahiʻi
ia pe ko ha toe meʻakai kehe.
52 Pea hili ʻa e ʻaho ʻe taha naʻá ne haʻu kiate au ʻo siofi ʻa
e meʻakaí, peá ne pehē mai kiate au: Ko e hā ʻoku ʻikai te ke
kai ai ʻa e meʻakaí?
53 Pea naʻá ku pehē ange kiate ia: Ko e meʻa ʻi hoʻo
fakafonu ia ʻaki ʻa e ngaahi meʻa fakaʻofoʻofa fakamate; pea
naʻe anga fēfē ʻeku pehē: ʻOku ʻikai te u ofi ki he ngaahi
tamapuá, ka ki he ʻEikí pē.
54 Ko ʻeni ke ke ʻiloʻi kuo fakaha mai kiate au ʻe he ʻOtua
ʻo ʻeku tamai ʻi Heʻene ʻangelo ʻa hoʻo fai angahala, pea kuo
u tauhi ia ke fakahalaiaʻi koe, ʻo kapau te ke mamata mo
fakatomala.
55 Ka koeʻuhí ke ke ʻiloʻi ʻoku ʻikai ha mālohi ʻo e fai
angahala ʻa e kau taʻe-māʻoniʻoní kiate kinautolu ʻoku hū ki
he ʻOtuá ʻi he anga-maʻá vakai te u toʻo ia ʻo kai ʻi ho ʻaó.
56 Pea ʻi he ʻosi ʻeku lea peheé, naʻá ku lotu pehē: Ke ʻiate
au ʻa e ʻOtua ʻo ʻeku ngaahi tamaí mo e ʻāngelo ʻa
ʻĒpalahamé; pea kai.
57, Pea ʻi heʻene mamata ki aí naʻá ne tō hifo ki hoku vaʻé
ʻo tangi; peá u hiki hake ia ʻo naʻinaʻi kiate ia.
58 Pea naʻá ne palōmesi he ʻikai ke ne toe fai ʻa e angahala
ko ʻení.
59 Ka naʻe kei tuku pē hono lotó ki he koví, pea naʻá ne
vakai takai ki he founga ke tauheleʻi ai aú, mo mapuhoi lahi
naʻá ne loto-mamahi, neongo naʻe ʻikai ke puke.
60 Pea ʻi he mamata kiate ia ʻa hono husepānití, naʻá ne pehē
ange kiate ia: Ko e hā ʻoku tō ai ho matá?
61 Pea naʻá ne pehē kiate ia: ʻOku mamahi hoku lotó, pea
ʻoku ngaohikoviʻi au ʻe he ngaahi toʻe ʻa hoku laumālié; ko
ia naʻá ne fakafiemālieʻi ia ʻa ia naʻe ʻikai ke puké.
62 Pea ʻi heʻene maʻu ha faingamālié, naʻá ne fakatovave
mai kiate au lolotonga ʻoku teʻeki ai ke ʻi ai ʻa hono
husepānití, ʻo ne pehē mai kiate au: Te u tautau au, pe lī au
ki ha lilifa, ʻo kapau he ʻikai te ke loi mo au.
63 Pea ʻi heʻeku mamata ki he fakamamahiʻi ia ʻe he
laumālie ʻo Peliatá, naʻá ku lotu ki he ʻEikí, ʻo pehē ange ki
ai:
64 Ko e ha ʻoku fakakuihi ai koe ʻe he ngaahi angahala, ʻa e
fefine loto mamahi, naʻa ke hohaʻa mo hohaʻa?
65 Manatuʻi kapau te ke tamateʻi ʻa ʻAsteho, ko e sinifu ʻo
ho husepaniti, ʻa hoʻo faʻahi, te ne taaʻi ʻa hoʻo fanau, pea te
ke fakaʻauha ʻa hoʻo fakamanatu mei he mamani.
66 Pea naʻá ne pehē mai kiate au: Vakai, ʻokú ke toki ʻofa
kiate au; tuku ke feʻunga ʻeni kiate au: kae feinga pē ki
heʻeku moʻuí mo ʻeku fānaú, pea ʻoku ou ʻamanaki te u
fiefia foki mo au ʻi heʻeku holí.
67 Ka naʻe ʻikai te ne ʻiloʻi naʻá ku lea pehē koeʻuhi ko hoku
ʻeikí, kae ʻikai koeʻuhi ko ia.
68 He kapau kuo tō ha tangata ʻi he ʻao ʻo e holi ʻo ha holi
kovi pea hoko ʻo pōpula ki ai, ʻo hangē pē ko iá, ʻo tatau ai
pē pe ko e hā ha meʻa lelei te ne fanongo ki ai ʻo kau ki he
holi ko iá, ʻokú ne maʻu ia ʻi he ʻilo ki heʻene holi koví.
69 Ko ia, ʻoku ou fakahā kiate kimoutolu, ʻe heʻeku fānaú,
ko e houa ʻeni hono ono ʻo ʻene ʻalu meiate aú; peá u
tūʻulutui ʻi he ʻao ʻo e ʻEikí ʻi he ʻahó kotoa, pea ʻi he poó
kotoa; pea ʻi he mafoa ʻa e atá ne u tuʻu hake, ʻo tangi mo
lotu ke tukuange au meiate ia.
70 Naʻe faifai pea ne puke hoku ngaahi kofu, ʻo ne toho
fakamalohiʻi au ke u connexion mo ia.
71 Ko ia ai, naʻá ku fakatokangaʻi ʻi heʻene ʻitá naʻá ne piki
maʻu ki hoku kofú, naʻá ku liʻaki ia ki mui, peá u hola ʻo
telefua.
72 Pea ʻi heʻene piki maʻu ki he kofu naʻa ne tukuakiʻi loi
au, pea ʻi he haʻu hono husepaniti naʻa ne li au ki he fale
fakapopula ʻi hono fale; pea ʻi he pongipongi haké naʻá ne
tauteaʻi au mo fekauʻi au ki he fale fakapōpula ʻo Feló.
73 Pea ʻi he taimi naʻá ku haʻi ai aú, naʻe ngaohikovia ʻa e
fefine ʻIsipité ʻi he loto mamahi, pea naʻá ne haʻu ʻo fanongo
ki heʻeku fakafetaʻi ki he ʻEikí mo hiva fakafetaʻi ʻi he
nofoʻanga ʻo e fakapoʻulí, pea naʻá ne fiefia ʻi he leʻo fiefia,
ʻo fakalāngilangiʻi hoku ʻOtuá ʻi hono fakahaofi au mei he
holi kovi ʻa e fefine ʻIsipité.
74 Pea kuó ne faʻa fekau mai kiate au ʻo pehē: Loto ke
fakahoko ʻa ʻeku holí, pea te u tukuange koe mei ho ngaahi
haʻí, pea te u fakatauʻatāinaʻi koe mei he fakapoʻulí.
75 Pea naʻe ʻikai ʻi heʻeku fakakaukaú naʻá ku liliu kiate ia.
76 He ʻoku ʻofa ʻa e ʻOtuá kiate ia ʻoku fakatahaʻi ʻi he ʻana
ʻo e angahalá ʻa e ʻaukaí mo e angamaʻá, kae ʻikai ko e
tangata ʻoku ʻi he ngaahi loki ʻo e ngaahi tuʻí ʻokú ne
fakatahaʻi ʻa e tuʻumālié mo e laisení.
77 Pea kapau ʻoku moʻui anga-maʻa ha tangata, pea holi foki
ki he nāunaú, pea ʻoku ʻiloʻi ʻe he Fungani Māʻolungá ʻoku
ʻaonga ia kiate ia, ʻokú ne foaki foki ʻeni kiate au.
78 Hono ʻikai tuʻo lahi, neongo ʻene puké, ka naʻá ne faʻa
ʻalu hifo kiate au ʻi ha ngaahi taimi naʻe ʻikai faʻa
fakamālohiʻi, peá ne fanongo ki hoku leʻó ʻi heʻeku lotú!
79 Pea ʻi heʻeku fanongo ki heʻene toʻe naʻa ku maʻu ʻeku
nonga.
80 He ʻi heʻeku ʻi hono falé naʻá ne faʻa fāʻeleʻi ʻa hono
ongo nimá, mo hono lotó, mo e vaʻé, koeʻuhí ke u tokoto
fakataha mo ia; he naʻá ne fuʻu fakaʻofoʻofa ʻaupito, pea
teuteuʻi lelei ia ke ne kākaaʻi au.
81 Pea naʻe leʻohi au ʻe he ʻEiki mei heʻene ngaahi
meʻangaue.
VAHE 2
Ko Siosifá ko e tokotaha ia naʻe maʻukovia ʻ e he ngaahi
faʻufaʻu lahi ʻ a e poto fulikivanu ʻ o e fefine Memphian. Ki
ha talanoa fakatātā fakapalōfita mālie, vakai, Veesi 73-74.
1 Ko ia ʻoku mou vakai, ʻe hoku fānau, hono ʻikai lahi ʻo e
ngaahi meʻa lalahi ʻoku fakatupu ʻa e faʻa kātakí, mo e lotu
ʻi he ʻaukai.
2 ʻE pehē foki mo kimoutolu, kapau te mou muimui ki he
angamaʻá mo e maʻá ʻi he faʻa kātaki mo e lotu, ʻi he ʻaukai
ʻi he loto fakatōkilalo, ʻe ʻafio ʻa e ʻEikí ʻiate kimoutolu
koeʻuhí he ʻokú Ne ʻofa ki he angamaʻá.
3 Pea ʻilonga ha potu ʻoku ʻafio ai ʻa e Fungani Māʻolungá,
neongo ʻa e meheká, pe pōpulá, pe lauʻikovi loí ʻoku tō ia ki
4. ha tangata, ko e ʻEikí ʻoku nofo ʻiate iá, koeʻuhi ko ʻene
angamaʻáʻoku ʻikai ngata pē ʻi heʻene fakahaofi ia mei he
koví, ka ʻokú ne hakeakiʻi foki ia ʻo hangē pē ko aú.
4 He ʻoku hiki hake ʻa e tangatá ʻi he tapa kotoa pē, ʻo tatau
ai pē pe ʻi he ngāue, pe ʻi he lea, pe ʻi he fakakaukau.
5 Naʻe ʻiloʻi ʻe hoku ngaahi tokouá ʻa e ʻofa ʻa ʻeku tamaí
ʻiate aú, ka naʻe ʻikai ke u manatuʻi lelei au: neongo naʻá ku
kei siʻi, ka naʻe ʻi hoku lotó ʻa e manavahē ki he ʻOtuá; he
naʻá ku ʻiloʻi ʻe mole atu ʻa e meʻa kotoa pē.
6 Pea naʻe ʻikai te u fakafepakiʻi ʻa kinautolu ʻi he loto-kovi,
ka naʻá ku fakaʻapaʻapaʻi hoku ngaahi tokouá; pea koeʻuhi
ko ʻeku fakaʻapaʻapaʻi kinautolú, naʻa mo e taimi naʻe
fakatau atu ai aú, naʻá ku fakaʻehiʻehi mei hono fakahā ki he
kau ʻIsimelí ko e foha au ʻo Sēkope, ko ha tangata
maʻongoʻonga mo mālohi.
7 ʻE ʻeku fānau, ʻoku mou maʻu foki ʻa e manavahē ki he
ʻOtuá ʻi hoʻomou ngaahi ngāue kotoa pē ʻi homou ʻaó, pea
fakaʻapaʻapa ki homou kāingá.
8 He ko ia kotoa pē ʻokú ne fai ʻa e fono ʻa e ʻEikí, ʻe ʻofaʻi
ia ʻe Ia.
9 Pea ʻi heʻeku aʻu mai ki he kau ʻIsikelí mo e kau ʻIsimelí,
naʻa nau fehuʻi mai kiate au, ʻo pehē:
10 ʻaati thou ha popula? Pea naʻá ku pehē ange ko ha pōpula
au naʻe fanauʻi ʻi ʻapi, ke ʻoua naʻá ku fakamaaʻi hoku
ngaahi tokouá.
11 Pea naʻe pehē mai ʻe honau lahi tahá kiate au: ʻOku ʻikai
ko ha pōpula koe, he naʻa mo ho fōtungá ʻokú ne fakahā ia.
12 Ka naʻá ku talaange ko ʻenau pōpula au.
13 Ko ʻeni ʻ i heʻemau aʻu mai ki ʻ Isipité naʻa nau feinga ke
kau kiate au, ʻ a ia ko hai ʻ iate kinautolu te ne fakatau au
pea ʻ ave au.
14 Ko ia naʻe ngali lelei ki he tokotaha kotoa pē ke u nofo ʻi
ʻIsipite mo e tangata fefakatauʻaki ʻi heʻenau fefakatauʻakí,
kae ʻoua kuo nau fakafoki mai ʻa e koloá.
15 Pea naʻe ʻofeina au ʻe he ʻEikí ʻi he ʻao ʻo e tangata
fefakatauʻakí, pea naʻá ne tuku mai kiate au ʻa hono falé.
16 Pea naʻe tāpuakiʻi ia ʻe he ʻOtuá ʻaki ʻeku koloá, ʻo ne
fakalahi ia ʻi he koulá mo e silivá pea ʻi he kau tamaioʻeiki
ʻo e falé.
17 Pea naʻá ku ʻi ai mo ia ʻi ha māhina ʻe tolu mo e ʻaho ʻe
nima.
18 Pea ʻ i he taimi nai ko iá naʻe ʻ alu hifo ai ʻ a e fefine
Memphian, ko e uaifi ʻ o Pentephris ʻ i ha saliote, mo e fuʻu
ngeia lahi, koeʻuhi naʻá ne fanongo mei heʻene kau ʻ iunoke
fekauʻaki mo aú.
19 Pea naʻá ne tala ki hono husepānití kuo hoko ʻo koloaʻia
ʻa e tangata fefakatauʻakí ʻo fakafou ʻi ha talavou Hepelū,
pea ʻokú na pehē naʻe kaihaʻasi moʻoni ia mei he fonua ko
Kēnaní.
20 Ko ʻeni, ko ia, fai ʻa e fakamaau totonú kiate ia, pea ʻave
ʻa e toʻu tupú ki ho falé; ʻe pehē pē hono tāpuakiʻi koe ʻe he
ʻOtua ʻo e kakai Hepeluú, he ʻoku ʻiate ia ʻa e ʻaloʻofa mei
he langí.
21 Pea naʻe fakalotoʻi ʻa Penepeli ʻe heʻene ngaahi leá, ʻo ne
fekau ki he tangata fefakatauʻakí ke ʻomi, ʻo ne pehē kiate
ia:
22 Ko e ha ʻeni ʻoku ou fanongo ki ai ʻo kau kiate koe, ke ke
kaihaʻasi ʻa e kakai mei he fonua ko Kenani, ʻo fakatau atu
kinautolu ki he kau popula?
23 Ka naʻe tō hifo ʻa e tangata fefakatauʻakí ʻi hono vaʻé, ʻo
kole kiate ia, ʻo pehē: ʻE hoku ʻeiki, ʻoku ʻikai te u ʻilo ʻa ia
ʻokú ke leaʻakí.
24 Pea pehē ange ʻe Penitipale kiate ia: Ko e fē leva ʻa e
tamaioʻeiki Hepeluú?
25 Pea naʻá ne pehē: Naʻe tuku mai ia ʻe he kau ʻIsimelí
kiate au kae ʻoua ke nau foki mai.
26 Ka naʻe ʻikai te ne tui ki ai, ka naʻá ne fekau ke toʻo pea
taaʻi ia.
27 Pea ʻi heʻene vilitaki atu ʻi he lea ko ʻení, naʻe pehē ʻe
Pentephris: Tuku ke ʻomi ʻa e toʻu tupú.
28 Pea ʻi he taimi naʻe ʻomi ai aú, naʻá ku pehē ki Penolopale
he ko e fika tolu ia ʻi he kau ʻōfisa ʻo Feló.
29 Pea naʻá ne ʻave au meiate ia, ʻo ne pehē mai kiate au:
ʻĀtí
thou a slave or free?
30 Pea naʻá ku pehē ange: Ko ha pōpula.
31 Pea naʻá ne pehē: Ko hai?
32 Pea naʻá ku pehē ange: Ko e kau ʻIsimelí.
33 Pea naʻá ne pehē: Naʻe anga fēfē hoʻo hoko ko ʻenau
tamaioʻeikí?
34 Pea naʻá ku pehē ange: Naʻa nau fakatau au mei he fonua
ko Kēnaní.
35 Pea naʻá ne folofola mai kiate au: Ko e moʻoni ʻokú ke
māʻoniʻoni taha; pea naʻá ne fekau leva ke toʻo mo haha au.
36 Ko ʻeni, naʻe sio mai ʻa e fefine Memphian ʻi ha matapa
sioʻata kiate au lolotonga hono taaʻi au, he naʻe ofi hono fale,
pea naʻa ne fekau kiate ia ʻo pehe:
37 ʻOku taʻetotonu ʻa hoʻo fakamau; he ʻokú ke tauteaʻi ha
tangata tauʻatāina ʻa ia naʻe kaihaʻasi, ʻo hangē ko ha
tokotaha maumau-fonó ia.
38 Pea ʻi he ʻikai ke u fai ha liliu ʻi heʻeku lea, neongo naʻe
taaʻi au, naʻa ne tuʻutuʻuni ke tuku popula au, kae ʻoua kuo
ne pehe, ʻe haʻu ʻa e tamasiʻi.
39 Pea naʻe pehē ange ʻe he fefiné ki hono husepānití: Ko ia
naʻá ke puke ai ʻa e pōpula mo e tamasiʻi kuo fāʻeleʻi ʻi he
pōpulá, ʻa ia ʻoku totonu ke fokotuʻu maʻu ʻa e tauʻatāiná,
pea tatali ki ai?
40 He naʻá ne fakaʻamu ke sio mai kiate au ʻi he holi ki he
angahalá, ka naʻá ku taʻeʻilo ki he ngaahi meʻá ni kotoa pē.
41 Pea naʻá ne pehē ange kiate ia: ʻOku ʻikai ko e anga ʻo e
kau ʻIsipité ke ʻave ʻa e meʻa ʻoku ʻa e niʻihi kehé ki muʻa
pea toki fakahā ha fakamoʻoni.
42 Ko ia, naʻá ne lea ʻo kau ki he tangata fefakatauʻakí; ka
ko e meʻa ki he tamasiʻi, kuo pau ke tuku popula ia.
43 Ko ʻeni hili ʻa e ʻaho ʻe fā mā uofulu naʻe hoko mai ʻa e
kau ʻIsimelí; he kuo nau fanongo naʻe tangi lahi ʻa ʻeku
tamai ko Sēkopé ʻo kau kiate au.
44 Pea naʻa nau haʻu ʻo pehē mai kiate au: Ko e hā ʻa e meʻa
naʻá ke pehē ai ko e pōpula koe? pea vakai, kuo mau ʻiloʻi
ko e foha koe ʻo ha tangata mālohi ʻi he fonua ko Kēnaní,
pea ʻoku kei tengihia koe ʻe hoʻo tamaí ʻi he tauafine mo e
efuefu.
45 ʻI heʻeku fanongo ki he meʻá ni kuo movete hoku lotó
pea molū ai hoku lotó, pea naʻá ku fakaʻamu lahi ke u tangi,
ka naʻá ku taʻofi au ke ʻoua naʻá ku fakamaaʻi hoku ngaahi
tokouá.
46 Pea naʻá ku pehē ange kiate kinautolu, ʻOku ʻikai te u ʻilo,
ko e pōpula au.
47 Ko ia, naʻa nau akonaki leva ke fakatau atu au, ke ʻoua
naʻa ʻilo au ʻi honau nimá.
48 He naʻa nau manavahē ki heʻeku tamaí, telia naʻá ne haʻu
ʻo fai kiate kinautolu ha tautea mamafa.
49 He kuo nau fanongo naʻe māfimafi ia ʻe he ʻOtuá pea mo
e tangatá.
5. 50 Pea toki pehē ʻe he tangata fefakatauʻakí kiate kinautolu:
Tukuange au mei he fakamaau ʻa Pentiphri.
51 Pea naʻa nau ō mai ʻo kole mai kiate au, ʻo pehē: Tala
mai naʻe fakatau ʻaki koe ʻa e paʻanga kiate kimautolu, pea
te ne fakatauʻatāinaʻi ʻa kimautolu.
52 Naʻe pehē ʻe he fefine Memphian ki hono husepānití:
Fakatau ʻa e toʻu tupú; he ʻoku ou fanongo, naʻá ne pehē,
ʻoku nau fakatau atu ia.
53 Pea naʻá ne ʻave leva ha ʻiunoke ki he kau ʻIsimelí, ʻo
kole ke nau fakatau atu au.
54 Ka koeʻuhi naʻe ʻikai loto ʻa e ʻiunoke ke fakatau au ʻi
heʻenau totongi, naʻa ne foki mai, ʻi heʻene ʻahiʻahiʻi
kinautolu, pea naʻa ne fakaha ki heʻene fineʻeiki naʻa nau
kole ha fuʻu totongi lahi ki heʻenau popula.
55 Pea naʻá ne fekau atu mo ha ʻiunoke ʻe taha, ʻo pehē:
Neongo ʻoku nau fie maʻu ha mina ʻe ua, foaki kiate
kinautolu, ʻoua naʻa mou fakamoʻui ʻa e koulá; fakatau pē
ʻa e tamasiʻí, pea ʻomi ia kiate au.
56 Ko ia naʻe ʻalu ʻa e ʻiunoke ʻo foaki kiate kinautolu ʻa e
ngaahi konga koula ʻe valungofulu, pea naʻa ne tali au; ka ki
he fefine ʻIsipité naʻá ne pehē kuó u foaki ha toko teau.
57 Pea neongo naʻá ku ʻiloʻi ʻeni naʻá ku maʻu ʻeku nongá,
telia naʻa fakamaaʻi ʻa e ʻiunoke.
58 Ko ia, ʻoku mou vakai, ʻe heʻeku fānaú, ko e hā ʻa e
ngaahi fuʻu meʻa lalahi naʻá ku kātakiʻi ke ʻoua naʻá ku
fakamaaʻi ʻa hoku kāingá.
59 Ko ia, ko ia, ke mou feʻofaʻaki kiate kimoutolu, pea ʻi he
kātaki fuoloa ke mou fufuuʻi ʻa hoʻomou ngaahi fehālākí.
60 He ʻoku fiefia ʻa e ʻOtuá ʻi he fāitaha ʻa e kāingá, pea ʻi
he taumuʻa ʻo e loto ʻoku fiefia ʻi he ʻofá.
61 Pea ʻi he haʻu ʻa hoku kāingá ki ʻIsipité naʻa nau ʻilo kuó
u fakafoki ʻenau paʻangá kiate kinautolu, pea naʻe ʻikai
valokiʻi ʻa kinautolu, peá u fakafiemālieʻi ʻa kinautolu.
62 Pea hili ʻa e pekia ʻa Sēkope ko ʻeku tamaí naʻá ku ʻofa
lahi ange kiate kinaua, pea ko e ngaahi meʻa kotoa pē naʻá
ne fekau ki aí naʻá ku fai ʻo fuʻu lahi ʻaupito maʻanautolu.
63 Pea naʻá ku tuku ke ʻoua naʻá ku tuku ke fakamamahiʻi
ʻa kinautolu ʻi he meʻa siʻisiʻi tahá; pea naʻá ku foaki kiate
kinautolu ʻa e meʻa kotoa pē naʻe ʻi hoku nimá.
64 Pea ko ʻenau fānaú ko ʻeku fānau, pea mo ʻeku fānaú ʻo
hangē ko ʻenau kau tamaioʻeikí; pea ko ʻeku moʻuí ʻa ʻenau
moʻuí, pea ko ʻenau faingataʻaʻiá kotoa pē ʻa ʻeku
faingataʻaʻiá, pea naʻá ku vaivai ʻi he kotoa ʻo ʻenau ngaahi
puké.
65 Ko hoku fonuá ʻa honau fonuá, pea ko ʻenau akonakí ʻa
ʻeku akonakí.
66 Pea naʻe ʻikai te u hikisia ʻiate kinautolu koeʻuhi ko hoku
nāunau fakamāmaní, ka naʻá ku ʻi honau lotolotongá ko e
taha ʻo kinautolu naʻe siʻi taha.
67 Kapau te mou ʻaʻeva foki ʻi he ngaahi fekau ʻa e ʻEikí, ʻe
ʻeku fānau, te Ne hakeakiʻi ʻa kimoutolu ʻi ai, pea te Ne
tāpuakiʻi ʻa kimoutolu ʻaki ʻa e ngaahi meʻa lelei ʻo
taʻengata pea taʻengata.
68 Pea kapau ʻe feinga ha taha ke faikovi kiate kimoutolu,
fai lelei kiate ia, mo lotua ia, pea ʻe huhuʻi ʻa kimoutolu ʻe
he ʻEikí mei he kovi kotoa pē.
69 He vakai, ʻoku mou ʻiloʻi naʻá ku maʻu mei heʻeku loto-
fakatōkilaló mo e kātaki fuoloá ʻa ʻeku maʻu ha uaifi ko e
ʻofefine ʻo e taulaʻeiki ʻa Heliopolisí.
70 Pea naʻe foaki mai kiate au ha talēniti koula ʻe teau, pea
naʻe ngaohi ia ʻe he ʻEikí ke tokoni kiate au.
71 Pea naʻá Ne foaki mai foki kiate au ʻa e fakaʻofoʻofa ʻo
hangē ko ha matalaʻi ʻakau ʻoku mahulu atu ʻi he ngaahi
matalaʻi ʻakau fakaʻofoʻofa ʻo ʻIsilelí; pea naʻá ne maluʻi au
ʻo aʻu ki he taʻu motuʻá ʻi he mālohi mo e fakaʻofoʻofa,
koeʻuhi he naʻá ku tatau ʻi he ngaahi meʻa kotoa pē kia
Sēkope.
72 Pea mou fanongo foki, ʻe hoku fānau, ki he meʻa-hā-mai
foki ʻa ia naʻá ku mamata ki aí.
73 Naʻe ʻi ai ʻa e toko hongofulu ma ua naʻe fafanga: pea
naʻe ʻuluaki fakamovetevete ʻa e toko hiva ki he funga ʻo e
mamani, pea pehe foki mo e toko tolu.
74 Pea naʻá ku mamata naʻe fanauʻi mei Siuta ʻa e tāupoʻou
ʻokú ne tui ha kofu līneni, pea naʻe fanauʻi meiate ia ha lami
taʻe-ha-ʻila; pea ʻi hono nima toʻohemá naʻe hangē ha laioné;
pea naʻe leleakiʻi ia ʻe he fanga manu kotoa pē, pea ikunaʻi
ʻa kinautolu ʻe he lamí, ʻo fakaʻauha ʻa kinautolu ʻo
molomoloki hifo ʻi honau lalo vaʻé.
75 Pea ko e meʻa ʻiate ia naʻe fiefia ai ʻa e kau ʻāngeló mo e
kau tangatá, pea mo e fonuá hono kotoa.
76 Pea ʻe hoko ʻa e ngaahi meʻá ni ʻi honau faʻahitaʻú, ʻi he
ngaahi ʻaho fakaʻosí.
77 Ko ia, ʻe hoku fānau, mou fai pau ki he ngaahi fekau ʻa e
ʻEikí, pea fakaʻapaʻapa kia Līvai mo Siuta; he ʻe tuʻu hake
meiate kinautolu kiate koe ʻa e Lami ʻa e ʻOtuá, ʻa ia ʻokú
ne ʻave ʻa e angahala ʻa e māmaní, ko e tokotaha ʻokú ne
fakamoʻui ʻa e kau Senitaile mo ʻIsileli kotoa pē.
78 He ko Hono puleʻangá ko e puleʻanga taʻengata ia, ʻa ia
ʻe ʻikai mole atu; ka ʻe ngata ʻa hoku puleʻanga ʻiate
kimoutolú ʻo hangē ko e mohenga tautau ʻo ha tangata leʻo,
ʻa ia ʻe mole atu ʻi he hili ʻa e faʻahitaʻu māfaná.
79 He ʻoku ou ʻilo ʻe hili ʻeku maté ʻe fakamamahiʻi koe ʻe
he kau ʻIsipité, ka ʻe sāuni ʻa e ʻOtuá kiate kimoutolu, pea te
Ne ʻomi ʻa kimoutolu ki he meʻa naʻá Ne talaʻofa ki
hoʻomou ngaahi tamaí.
80 Ka te mou fua hake hoku ngaahi huí mo kimoutolu; he ʻo
ka ʻave ki ai ʻa hoku ngaahi huí, ʻe ʻiate kimoutolu ʻa e ʻEikí
ʻi he māmá, pea ʻe ʻi he fakapoʻulí ʻa Pēlia mo e kau ʻIsipité.
81 Pea mou fua hake ʻa ʻAsenata ko hoʻomou faʻeé ki he
Hipotomí, pea ofi kia Lesieli ko hoʻomou faʻeé ʻo tanu ia.
82 Pea ʻi he ʻosi ʻene lea ʻaki ʻa e ngaahi meʻa ní naʻe
mafao atu hono vaʻé ʻo ne pekia ʻi heʻene fuʻu motuʻá.
83 Pea naʻe tangi ʻa ʻIsileli kotoa pē koeʻuhi ko ia, pea mo
ʻIsipite kotoa pē, mo e tangilāulau lahi.
84 Pea ʻi he ʻalu atu ʻa e fānau ʻa ʻIsilelí mei ʻIsipité, naʻa
nau ʻave mo kinautolu ʻa e ngaahi hui ʻo Siosefá, pea nau
tanu ia ʻi Hepeloni mo ʻene ngaahi tamaí, pea ko e taʻu ʻe
teau mā hongofulu ʻo ʻene moʻuí.