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.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
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.
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.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
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.
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 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 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
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 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 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 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.
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 Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
The 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".
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.
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 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.
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 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 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.
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 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 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
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 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 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 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.
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 Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
The 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".
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.
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 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.
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 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 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.
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)
Lucid Dreaming: Understanding the Risks and Benefits
The ability to control one's dreams or for the dreamer to be aware that he or she is dreaming. This process, called lucid dreaming, has some potential risks as well as many fascinating benefits. However, many people are hesitant to try it initially for fear of the potential dangers. This article aims to clarify these concerns by exploring both the risks and benefits of lucid dreaming.
The Benefits of Lucid Dreaming
Lucid dreaming allows a person to take control of their dream world, helping them overcome their fears and eliminate nightmares. This technique is particularly useful for mental health. By taking control of their dreams, individuals can face challenging scenarios in a controlled environment, which can help reduce anxiety and increase self-confidence.
Addressing Common Concerns
Physical Harm in Dreams Lucid dreaming is fundamentally safe. In a lucid dream, everything is a creation of your mind. Therefore, nothing in the dream can physically harm you. Despite the vividness and realness of the dream experience, it remains entirely within your mental landscape, posing no physical danger.
Mental Health Risks Concerns about developing PTSD or other mental illnesses from lucid dreaming are unfounded. As soon as you wake up, it's clear that the events experienced in the dream were not real. On the contrary, lucid dreaming is often seen as a therapeutic tool for conditions like PTSD, as it allows individuals to reframe and manage their thoughts.
Potential Risks of Lucid Dreaming
While generally safe, lucid dreaming does come with a few risks as well:
Mixing Dream Memories with Reality Long-term lucid dreamers might occasionally confuse dream memories with real ones, creating false memories. This issue is rare and preventable by maintaining a dream journal and avoiding lucid dreaming about real-life people or places too frequently.
Escapism Using lucid dreaming to escape reality can be problematic if it interferes with your daily life. While it is sometimes beneficial to escape and relieve the stress of reality, relying on lucid dreaming for happiness can hinder personal growth and productivity.
Feeling Tired After Lucid Dreaming Some people report feeling tired after lucid dreaming. This tiredness is not due to the dreams themselves but often results from not getting enough sleep or using techniques that disrupt sleep patterns. Taking breaks and ensuring adequate sleep can prevent this.
Mental Exhaustion Lucid dreaming can be mentally taxing if practiced excessively without breaks. It’s important to balance lucid dreaming with regular sleep to avoid mental fatigue.
Lucid dreaming is safe and beneficial if done with caution. It has many benefits, such as overcoming fear and improving mental health, and minimal risks. There are many resources and tutorials available for those interested in trying it.
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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.
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.
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.
"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
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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).
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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:
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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.
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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.
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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
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
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."
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...Cometan
This lecture created by Brandon Taylorian (aka Cometan) specially for the CESNUR Conference held Bordeaux in June 2024 provides a brief introduction to the legacy of religious and philosophical thought that Astronism emerges from, namely the discourse on transcension started assuredly by the Cosmists in Russia in the mid-to-late nineteenth century and then carried on and developed by Mordecai Nessyahu in Cosmodeism in the twentieth century. Cometan also then provides some detail on his story in founding Astronism in the early twenty-first century from 2013 along with details on the central Astronist doctrine of transcension. Finally, the lecture concludes with some contributions made by space religions and space philosophy and their influences on various cultural facets in art, literature and film.
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...
Tongan - Testament of Judah.pdf
1.
2. VAHE 1
Siuta, ko e foha hono fā ʻo Sēkope mo Lia. Ko ia ʻa e moʻungaʻi
tangata, sipoti, tangata toʻa; ʻOku ne fakamatala ki ha ngaahi
ngaue lalahi. ʻOku ne lele vave ʻaupito ʻo ne lava ʻo outstrip ha
hind.
1 Ko e tatau ʻo e ngaahi lea ʻa Siutá, ʻa e ngaahi meʻa naʻá ne lea
ʻaki ki hono ngaahi fohá kimuʻa peá ne maté.
2 Ko ia naʻa nau fakataha mai, ʻo nau haʻu kiate ia, ʻo ne pehē
kiate kinautolu: Tokanga mai, ʻe hoku fānau, ki Siuta ko
hoʻomou tamaí.
3 Ko e foha hono fā au naʻe fāʻeleʻi ki heʻeku tamai ko Sēkopé;
pea naʻe fakahingoa au ʻe Lia ko ʻeku faʻeé ko Siuta, ʻo ne pehē,
ʻOku ou fakafetaʻi ki he ʻEikí, he kuó Ne foaki foki kiate au ʻa e
foha hono fā.
4 Naʻe vave ʻeku tupu haké, peá u talangofua ki heʻeku tamaí ʻi
he meʻa kotoa pē.
5 Pea naʻá ku kupu ʻeku faʻeé mo e tuofefine ʻo ʻeku faʻeé.
6 Pea naʻe hoko ʻo pehē, ʻi heʻeku hoko ko ha tangatá, naʻe
tāpuakiʻi au ʻe heʻeku tamaí, ʻo pehē, Te ke hoko ko ha tuʻi, ʻo
tuʻumālie ʻi he ngaahi meʻa kotoa pē.
7 Pea naʻe fakahā mai ʻe he ʻEikí kiate au ʻa e ʻofa ʻi heʻeku
ngaahi ngāue kotoa pē ʻi he ngoué pea ʻi he falé fakatouʻosi.
8 ʻOku ou ʻilo naʻá ku lele ʻi ha feituʻu mui ʻo maʻu ia, ʻo teuteuʻi
ʻa e kakanoʻi manú maʻa ʻeku tamaí, pea naʻá ne kai.
9 Pea ko e ʻanitelope naʻá ku faʻa poto ʻi he taufetulí, ʻo maʻu ʻa
e ngaahi meʻa kotoa pē naʻe ʻi he ngaahi potu tokaleleí.
10 Naʻá ku maʻu ha hoosi fefine vao, peá u maʻu ia ʻo tamed.
11 Naʻá ku tāmateʻi ha laione peá u toli ha kiʻi tamasiʻi mei hono
ngutú.
12 Naʻá ku toʻo ha pea ʻi hono peá u lī hifo ia ki lalo ʻi he lilifá,
pea naʻe laiki ia.
13 Naʻá ku tāmoloki ʻa e boar kaivaó, pea kākaaʻi ia ʻi heʻeku
lelé, naʻá ku hae ia .ʻ
14 Naʻe puna mai ha lēpati ʻi Hepeloni ki heʻeku kulií, peá u
maʻu ia ʻe he hikú ʻo lī ki he maká, pea naʻe mafahi ua ia
15 Naʻá ku maʻu ha pulu fekai ʻoku fafanga ʻaki ʻa e ngaahi
ngoueʻangá, peá u puke ia ʻi he meʻatuí, peá u vilo takai ia ʻo
fakaʻofoʻofa, naʻá ku li ia meiate au ʻo tāmateʻi.
16 Pea ʻi he taimi naʻe haʻu ai ʻa e ongo tuʻi ʻo e kau Kēnaní kuo
lilingi mahafu tau mo ʻetau ngaahi takanga monumanu īkí, mo e
kakai tokolahi mo kinautolu, naʻá ku ʻoange ʻa e toko taha ki he
tuʻi ʻo Hāsoló, ʻo taaʻi ia ʻi he ngaahi keliʻangá ʻo toho hifo ia,
pea naʻá ku tāmateʻi ia.
17 Pea ko e tahá, ko e tuʻi ʻo Tataaá, lolotonga ʻene nofo ʻi
heʻene hōsí, naʻá ku tāmateʻi, pea ko ia naʻá ku fakamoveteveteʻi
ai ʻa hono kakaí kotoa.
18 Naʻá ku ʻiloʻi, ko e tuʻí, ko ha tangata sino lahi, naʻá ku ʻilo,
ʻokú ne tao ʻi muʻa mo mui ʻi heʻene tangutu he hōsí, peá u toʻo
hake ha maka pāuni ʻe onongofulu hono mamafá, ʻo lī ia ʻo taaʻi
ʻaki ʻene hōsí, ʻo tāmateʻi.
19 Pea naʻá ku tau mo e houa ʻe ua ko ʻení; peá u clave ʻene pā
ʻaki ʻa e ua, ʻo u tā hono vaʻé ʻo tāmateʻi ia.
20 Pea ʻi heʻeku vete hono sifa-fatafatá, vakai, naʻe kamata ke tau
ʻa e kau tangata ʻe toko hiva mo au,
21 Pea naʻá ku fakalaveaʻi hoku kofú ʻi hoku nimá; pea naʻá ku
toʻo kiate kinautolu ʻa e ngaahi maka, ʻo tāmateʻi hanau toko fā,
pea naʻe hola ʻa e toengá.
22 Pea naʻe tāmateʻi ʻe heʻeku tamai ko Sēkopé ʻa Peelesati, ko e
tuʻi ʻo e ngaahi tuʻi kotoa pē, ko ha saianiti ʻi hono mālohí, ko e
kiupi ʻe hongofulu mā ua hono māʻolungá.
23 Pea naʻe tō kiate kinautolu ʻa e manavahē, pea tuku ʻenau tau
mo kimautolú.
24 Ko ia naʻe ʻatā ai ʻeku tamaí mei he hohaʻa ki he ngaahi taú
lolotonga ʻeku ʻi ai mo hoku ngaahi tokouá.
25 He naʻá ne mamata ʻi ha meʻa-hā-mai ʻo kau kiate au koeʻuhí
ke muimui ha ʻāngelo ʻo e mālohi ʻiate au ʻi he potu kotoa pē, ke
ʻoua naʻa ikunaʻi au.
26 Pea naʻe hoko mai kiate kimautolu ʻi he feituʻu tongá ha tau
lahi ange ʻi he tau ko ia ʻi Sīkemí; pea naʻá ku kau fakataha ʻi he
tau mo hoku kāingá, ʻo tuli ha kau tangata ʻe toko tahaafe, ʻo
tāmateʻi ʻa kinautolu ko e kau tangata ʻe toko uangeau mo e tuʻi
ʻe toko fā.
27 Pea naʻá ku ʻalu hake ki he funga ʻaá, ʻo u tāmateʻi ai ha kau
tangata mālohi ʻe toko fā.
28 Pea ko ia ne mau puke pōpula ai ʻa Hāsola, ʻo mau ʻave kotoa
ʻa e ngaahi meʻa naʻa mau maʻú.
29 Pea ʻi he ʻaho hono hokó ne mau ʻalu ai ki ʻAletaní, ko ha
kolo naʻe mālohi mo ʻaaʻi pea ʻikai lava ʻo aʻu ki ai, ʻo
fakamanamanaʻi kimautolu ʻaki ʻa e maté.
30 Ka naʻá ku fakaofi atu mo Kati ki he tafaʻaki fakahahake ʻo e
koló, pea mo Lūpeni mo Līvai ʻi he hihifó.
31 Pea ko kinautolu naʻe ʻi he funga ʻaá naʻa nau fakakaukau ko
kimautolu toko tahá pē, naʻe tohoakiʻi hifo ʻa kinautolu kiate
kimautolu.
32 Ko ia naʻe kaka fakapulipuli hake hoku ngaahi tokouá ʻi he
holisí ʻi he ongo tafaʻakí fakatouʻosi, ʻo nau hū ki he koló, kae
ʻikai ʻilo ia ʻe he kau tangatá.
33 Pea naʻa mau ʻave ia ʻaki ʻa e ngataʻanga ʻo e heletaá.
34 Pea ko kinautolu naʻa nau maʻu ʻa e hūfangaʻanga ʻi he tauá,
naʻa mau tutu ʻa e afí ki he tauá ʻo ʻave fakatouʻosi ia, pea mo
kinautolu fakatouʻosi.
35 Pea ʻi heʻemau mavahe mei he kau tangata ʻo Tapahá naʻa nau
maʻu ʻemau koloá, pea ʻi heʻemau mamata ki he meʻá ni naʻa
mau tau mo kinautolu.
36 Pea naʻa mau tāmateʻi ʻa kinautolu. ʻa e meʻa kotoa pe pea toe
maʻu ʻemau koloa.
37 Pea ʻi heʻeku ʻi he ngaahi vai ʻo Kosipá, naʻe haʻu ʻa e kau
tangata ʻa Sioelí ke tau mo kimautolu.
38 Pea naʻa mau tau mo kinautolu ʻo muimui ʻiate kinautolu; pea
naʻa mau tāmateʻi ʻa kinautolu mei Sailo, pea naʻe ʻikai te mau
tuku kiate kinautolu ʻa e mālohi ke nau hū mai ke tauʻi ʻa
kimautolu.
39 Pea naʻe haʻu kiate kimautolu ʻa e kau tangata ʻo Makir ʻi he
ʻaho hono nimá, ke puke ʻemau koloá; pea mau ʻohofi ʻa
kinautolu mo ikunaʻi ʻa kinautolu ʻi he tau kakaha: he naʻe
tokolahi ʻaupito ʻa e kau tangata mālohi ʻiate kinautolu, pea naʻa
mau tāmateʻi ʻa kinautolu ʻi he teʻeki ai ke nau ʻalu hake ki
ʻolungá.
40 Pea ʻi heʻemau aʻu atu ki honau koló naʻe tekaʻi mai kiate
kimautolu ʻe honau kakai fefiné ʻa e ngaahi maka mei he laʻe ʻo e
moʻunga naʻe tuʻu ai ʻa e koló.
41 Pea naʻá ku maʻu mo Simione ʻa kimaua ʻi he tuʻa koló, peá
ma puke ʻa e ngaahi feituʻu māʻolungá, ʻo fakaʻauha foki mo e
koló ni.
42 Pea ʻi he ʻaho hono hokó naʻe fakahā mai kiate kimautolu ko e
tuʻi ʻo e kolo ko Kāsá naʻe ʻi ai. naʻe haʻu ha fuʻu kau tau
tokolahi kiate kimautolu.
43 Ko ia, ko au, mo Teni naʻá ku fakangalingali ko e kau ʻAmorí
kimautolu, pea ʻi heʻemau ʻalu atu ki honau koló.
44 Pea ʻi he pō molé naʻe haʻu homau kāingá ʻo mau fakaava
kiate kinautolu ʻa e ngaahi matapaá; pea mau fakaʻauha ʻa e kau
tangata kotoa pē mo ʻenau ngaahi meʻá, pea mau toʻo ʻa e meʻa
kotoa pē naʻa nau maʻú, pea naʻa mau holoki ki lalo honau ngaahi
ʻā ʻe tolú.
45 Pea naʻa mau ofi ki Thamna, ʻa ia naʻe ʻi ai ʻa e ngaahi meʻa
kotoa ʻo e ngaahi tuʻi fakafili.
46 Pea ʻi hono fakamaaʻi au ʻe kinautolú, ko ia naʻá ku ʻita ai, ʻo
leleakiʻi ʻa kinautolu ki he tumutumú; pea naʻa nau taʻofi ʻa e
ngaahi maka mo e ngaahi ngahau kiate au.
47 Pea ka ne taʻeʻoua ʻa Teni naʻe tokoniʻi au ʻe hoku tokouá,
naʻá na mei tāmateʻi au.
48 Ko ia, naʻa mau ʻoho mai kiate kinautolu, ʻi he ʻita, pea naʻa
nau hola kotoa pē; pea ʻi heʻenau fou atu ʻi ha hala kehe, naʻa nau
tau mo ʻeku tamaí, pea naʻá ne fakamelino mo kinautolu.
3. 49 Pea naʻe ʻikai te mau fakamamahiʻi kinautolu, pea naʻa nau
fakamamahiʻi kimautolu, ʻo mau fakafoki kiate kinautolu ʻa
ʻenau ngaahi koloa naʻa nau maʻú.
50 Pea naʻá ku langa ʻa Thamna, pea naʻe langa ʻe heʻeku tamaí
ʻa Papaeli.
51 Naʻá ku taʻu uofulu ʻi he taimi naʻe hoko ai e tau ko ʻení. Pea
naʻe manavahē ʻa e kau Kēnaní kiate au mo hoku kāingá.
52 Pea naʻe lahi ʻeku fanga pulú, pea naʻá ku maʻu ʻa e ʻeikitau
pule ko ʻIlame ko e ʻAtulamí.
53 Pea ʻi heʻeku ʻalu kiate iá naʻá ku mamata kia Pasapa, ko e
tuʻi ʻo ʻAtutemé; pea folofola mai ia kiate kimautolu, ʻo ne
ngaohi ʻa kimautolu ko ha kātoanga kai; pea ʻi he taimi naʻa ku
fakamafanaʻi ai naʻa ne foaki mai hono ʻofefine ko Bathshua ke
hoko ko hono uaifi.
54 Naʻá ne fanauʻi au ko E, mo Onani mo Sela; pea naʻe taaʻi ʻe
he ʻEikí ʻa e toko ua ʻo kinautolu: he naʻe moʻui ʻa Sela, pea ko
ʻene fānaú ʻa kimoua.
VAHE 2
ʻOku fakamatalaʻi ʻe Siuta ha ngaahi meʻa fakaʻakiolosia ʻe
niʻihi, ko ha kolo ʻoku ʻi ai e ngaahi holisi ukamea mo e ngaahi
matapa palasa. ʻOku ʻi ai haʻane fetaulaki mo ha adventuress.
1 Pea ʻi he taʻu ʻe hongofulu mā valu naʻe nofo melino ai ʻa ʻeku
tamaí mo hono tokoua ko ʻĪsoá, pea mo hono ngaahi fohá mo
kimautolu, hili ʻemau haʻu mei Mesopotamia meia Lēpani.
2 Pea ʻi hono fakahoko ʻa e taʻu ʻe hongofulu mā valu, ʻi hono
fāngofulu ʻo e taʻu ʻo ʻeku moʻuí, naʻe haʻu kiate kimautolu ʻa
ʻĪsoa, ko e tokoua ʻo ʻeku tamaí, mo ha kakai mālohi mo mālohi.
3 Pea naʻe taaʻi ʻe Sēkope ʻa ʻĪsoa ʻaki ha foʻi ngahau, pea naʻe
ʻave ia ʻo kafo ʻi he Moʻunga seá, pea ʻi heʻene ʻalú naʻá ne pekia
ʻi ʻAninomi.
4 Pea naʻa mau tuli ʻ a e ngaahi foha ʻ o ʻ Īsoá.
5 Ko ʻeni naʻa nau maʻu ha kolo ʻoku ʻi ai ʻa e ngaahi ʻā ukamea
mo e ngaahi matapā palasa; pea naʻe ʻikai te mau lava ʻo hū ki ai,
pea mau ʻapitanga takai holo, ʻo besieged ia.
6 Pea ʻi he ʻikai te nau fakaava mai kiate kimautolu ʻi he ʻaho ʻe
uofulu, naʻá ku fokotuʻu ha tuʻunga ʻi he ʻao ʻo e kakai kotoa pē
pea ʻi heʻeku pā ʻi hoku ʻulú naʻá ku ʻalu hake, ʻo poupouʻi ʻa e
ʻohofi ʻo e ngaahi maká, ʻo lahi hake ʻi he ngaahi talēniti ʻe tolu;
peá u tāmateʻi ʻa e toko fā ʻo ʻenau kau tangata mālohí.
7 Pea naʻe tāmateʻi ʻe Lūpeni mo Kati ha toko ono kehe.
8 Pea naʻa nau kole leva meiate kimautolu ʻa e ngaahi fie maʻu ʻo
e melinó; pea ʻi heʻemau fealēleaʻaki mo ʻemau tamaí, naʻa mau
tali kinautolu ko ha ngaahi konga ʻo e ngaahi meʻa kehé.
9 Pea naʻa nau foaki mai kiate kimautolu ʻa e ngaahi koli uite ʻe
nimangeau, mo e vaia lolo ʻe nimangeau, mo e fua ʻe nimangeau
ʻo e uaine, ʻo aʻu ki he honge, ʻi heʻemau ʻalu hifo ki ʻIsipite.
10 Pea hili ʻa e ngaahi meʻá ni naʻe ʻave ʻe hoku foha ko ʻEá ki
hono uaifi ko Temá, mei Mesopotamia, ko ha ʻofefine ʻo ʻAmi.
11 Ko ʻeni naʻe fai angahala ʻa ʻEla, pea naʻá ne faingataʻaʻia ʻia
Tema, koeʻuhí he naʻe ʻikai ke ʻo e fonua ko Kēnaní ia.
12 Pea naʻe taaʻi ia ʻe ha ʻāngelo ʻa e ʻEikí ʻi hono pō hono tolú.
13 Pea naʻe ʻikai te ne ʻilo ia ʻo fakatatau ki he kākā kovi ʻa ʻene
faʻeé, he naʻe ʻikai ke ne loto ke ʻi ai haʻane fānau.
14 ʻI he ngaahi ʻaho ʻo e kātoanga taʻané naʻá ku foaki ai kia
ʻOnani ʻa e malí; pea naʻe ʻikai foki te ne ʻiloʻi ia ʻi he fai
angahala, neongo naʻá ne nofo mo ia ʻi ha taʻu ʻe taha.
15 Pea ʻi heʻeku fakamanamanaʻi iá naʻá ne hū atu ki ai, ka naʻá
ne fakatafe ʻa e tengaʻi ʻakaú ki he kelekelé, ʻo fakatatau ki he
fekau ʻa ʻene faʻeé, pea naʻá ne mate foki ʻi he fai angahala.
16 Pea naʻá ku loto ke foaki foki mo Seila kiate ia, ka naʻe ʻikai
fakangofua ia ʻe heʻene faʻeé; he naʻá ne fai kovi kia Tema,
koeʻuhí he naʻe ʻikai ko e ngaahi ʻofefine ia ʻo Kēnani, ʻo hangē
pē ko iá.
17 Pea naʻá ku ʻiloʻi naʻe fai angahala ʻa e lova ʻo e kau Kēnaní,
ka naʻe fakakuihi ʻeku fakakaukaú ʻe he ongo ʻo e toʻu tupú.
18 Pea ʻi heʻeku mamata ki heʻene lilingi hifo ʻa e uainé, ko e
tupu mei he kona ʻo e uainé, naʻe kākaaʻi au, peá u ʻave ia
neongo naʻe ʻikai ke faleʻi ia ʻe heʻeku tamaí.
19 Pea lolotonga ʻeku mamaʻó naʻá ne ʻalu ʻo ʻave ha uaifi mei
Kēnani maʻa Sela.
20 Pea ʻi heʻeku ʻiloʻi ʻa e meʻa naʻá ne faí, naʻá ku fakamalaʻiaʻi
ia ʻi he mamahi ʻo hoku laumālié.
21 Pea naʻá ne pekia foki ʻi heʻene fai angahalá fakataha mo
hono ngaahi fohá.
22 Pea hili ʻa e ngaahi meʻá ni, ʻi he lolotonga ʻa e uitou ʻa Temá,
naʻá ne fanongo ʻi he hili ʻa e taʻu ʻe ua ʻeku ʻalu haké, ke kosi
ʻeku fanga sipí, pea teuteuʻi ia ʻaki ʻa e ngaahi meʻa
fakaʻohovaleʻi, pea nofo ʻi he kolo ko ʻEnaimí ʻi he veʻe
matapaá.
23 He ko e fono ia ʻa e kau ʻAmorí, ko ia ia ʻe teu malí ʻoku
totonu ke ne nofo ʻi he feʻauakí ʻi he ʻaho ʻe fitu ʻi he veʻe
matapaá.
24 Ko ia ʻ i heʻeku konā ʻ i he uainé, naʻe ʻ ikai te u ʻ iloʻi ia; pea
naʻe kākaaʻi au ʻe hono fakaʻofoʻofá, ʻo fakafou ʻi he founga ʻo
ʻene teuteuʻí.
25 Pea naʻá ku tafoki kiate ia, ʻo pehē ange: Tuku ke u hū atu
kiate koe.
26 Pea naʻá ne pehē: Ko e hā ʻokú ke foaki maʻakú? Pea naʻá ku
foaki kiate ia ʻa hoku tokotokó, mo hoku nonoʻó, pea mo e tautea
ʻo hoku puleʻangá ʻi he fakapapau.
27 Pea naʻá ku hū atu kiate ia, pea naʻá ne tuʻituʻia.
28 Pea ʻi he ʻikai ke u ʻilo ʻa e meʻa kuó u faí, naʻá ku fakaʻamu
ke tāmateʻi ia; ka naʻá ne ʻoatu fakafufū ʻeku ngaahi fakapapaú,
ʻo fakamaaʻi au.
29 Pea ʻi heʻeku ui iá, naʻá ku fanongo foki ki he ngaahi lea fufū
ʻa ia naʻá ku lea ʻaki ʻi heʻeku tokoto mo ia ʻi heʻeku konaá; pea
naʻe ʻikai te u faʻa tāmateʻi ia, koeʻuhi he naʻe mei he ʻEikí ia.
30 He naʻa ku pehe ange, Telia naʻa ne fai ia ʻi he olopoto, he
naʻa ne maʻu ʻa e fakapapau mei ha fefine ʻe taha.
31 Ka naʻe ʻikai te u toe ofi kiate ia lolotonga ʻeku moʻuí,
koeʻuhí he naʻá ku fai ʻa e meʻa fakalielia ko ʻení ʻi ʻIsileli kotoa
pē.
32 ʻIkai ngata aí, naʻe pehē ʻe kinautolu naʻe ʻi he koló naʻe ʻikai
ha feʻauaki ʻi he matapaá, koeʻuhí he naʻe haʻu ia mei he feituʻu
kehe, ʻo nofo ʻi he matapaá ʻi ha kiʻi taimi siʻi.
33 Pea naʻá ku fakakaukau naʻe ʻikai ʻilo ʻe ha taha kuó u hū atu
ki ai.
34 Pea hili ʻení naʻa mau haʻu ki ʻIsipite kia Siosefa, koeʻuhi ko e
hongé.
35 Pea naʻá ku taʻu fāngofulu mā ono, pea naʻá ku nofo ʻi ʻIsipite
ʻi he taʻu ʻe fitungofulu mā tolu.
VAHE 3
ʻOkú ne faleʻi ʻa e uainé mo e holi koví ko ha ongo kovi. "He ko
ia ia ʻoku konaa ʻoku ʻikai fakaʻapaʻapa ia ki ha tangata." (Veesi
.(13
1 Pea ko ʻeni ʻoku ou fekau kiate kimoutolu, ʻe fānau, tokanga ki
Siuta ko hoʻomou tamaí, pea tauhi ʻeku ngaahi leá ke fakahoko ʻa
e ngaahi ouau kotoa pē ʻa e ʻEikí, pea talangofua ki he ngaahi
fekau ʻa e ʻOtuá.
2 Pea ʻoua naʻa muimui ʻi hoʻomou ngaahi holí, pe ʻi he ngaahi
mahalo ʻo hoʻomou ngaahi fakakaukaú ʻi he hīkisia ʻo e lotó; pea
ʻoua ʻe vīkiviki ʻi he ngaahi ngāue mo e mālohi ʻo hoʻomou kei
talavoú, he ʻoku kovi foki ʻeni ʻi he ʻao ʻo e ʻEikí.
3 Koeʻuhí naʻá ku toe lāngilangiʻia foki ʻi he ngaahi taú kuo ʻikai
teitei fakataueleʻi au ʻe ha fefine ʻi he ngaahi taú, mo valokiʻi ʻa
Lūpeni ko hoku tokouá ʻo kau kia Bila, ko e uaifi ʻo ʻeku tamaí,
ʻa e ngaahi laumālie ʻo e meheká mo e feʻauakí, kae ʻoua kuó u
tokoto mo Patisea ko e Kēnani, mo Tema, ʻa ia naʻe fakanofo ki
hoku ngaahi fohá.
4 He naʻá ku pehē ki heʻeku tamai ʻi he fonó: Te u alea mo ʻeku
tamaí, pea ʻe pehē pē ʻeku ʻave ʻa ho ʻofefiné.
4. 5 Pea naʻe ʻikai ke ne loto ki ai ka naʻá ne fakaʻaliʻali mai ha
falekoloa koula taʻe fakangatangata maʻa hono ʻofefiné; he ko ha
tuʻi ia.
6 Pea naʻá ne teuteuʻi ia ʻaki ʻa e koula mo e mataʻitofe, peá ne
fekau ke ne lingi ha uaine maʻamautolu ʻi he kātoangá ʻaki ʻa e
fakaʻofoʻofa ʻo e kakai fefiné.
7 Pea naʻe fakatafoki ʻe he uainé hoku matá, pea fakakuihi hoku
lotó ʻe he fiefiá.
8 Pea naʻá ku ʻavea ʻo ʻauhani pea naʻá ku tokoto mo ia, peá u
maumauʻi ʻa e fekau ʻa e ʻEikí mo e fekau ʻa ʻeku ngaahi tamaí,
pea naʻá ku ʻave ia ki hono uaifí.
9 Pea naʻe fakapaleʻi au ʻe he ʻEikí ʻo fakatatau ki he fakakaukau
ʻa hoku lotó, ʻo fakatatau ki he ʻikai te u maʻu ha fiefia ʻi heʻene
fānaú.
10 Pea ko ʻeni, ʻe hoku fānau, ʻoku ou pehē kiate kimoutolu, ʻoua
naʻa mou konā ʻi he uainé; he ʻoku fakatafoki ʻe he uainé ʻa e
ʻatamaí mei he, ʻa e moʻoní, pea ueʻi hake ʻa e holi koví, pea
tākiekina ʻa e matá ki he meʻa ʻoku halá.
11 He ʻoku maʻu ʻe he laumālie ʻo e feʻauakí ʻa e uaine ʻi heʻene
hoko ko e faifekaú ke ne fakafiefiá ki he ʻatamaí; he ʻoku toʻo
foki ʻe he ongo meʻá ni ʻa e fakakaukau ʻa e tangatá.
12 He kapau ʻe inu uaine ʻe ha tangata ʻa e uaine ki he konā, ʻokú
ne fakahohaʻasi ʻa e ʻatamaí ʻaki ʻa e ngaahi fakakaukau ʻuli ʻoku
fakatau ki he feʻauakí, pea fakaʻaiʻai ʻa e sinó ki he feohi
fakakakanó; pea kapau ʻoku ʻi ai ʻa e ngaahi meʻa ʻo e holi koví,
ʻokú ne fai ʻa e angahalá, pea ʻoku ʻikai te ne mā.
13 ʻE ʻeku fānau, ko e tangata inebriated ia; he ko ia ia ʻoku konā
ʻoku ʻikai te ne fakaʻapaʻapaʻi ha tangata.
14 He vakai, naʻá ne ʻai au ke u hala foki, ko ia naʻe ʻikai te u mā
ai ʻi he fuʻu kakai tokolahi ʻi he koló, he naʻá ku tafoki ʻi he ʻao
ʻo e kakai kotoa pē kia Tema, peá u fai ha angahala lahi, pea naʻá
ku toʻo ʻa e ʻufiʻufi ʻo e mā ʻa hoku ongo fohá.
15 Hili ʻeku inu uaine konā, naʻe ʻikai te u fakaʻapaʻapaʻi ʻa e
fekau ʻa e ʻOtuá, peá u maʻu mo ha fefine Kēnani ke hoko ko
hoku uaifi.
16 He ʻoku ʻaonga lahi ki he tangata ʻokú ne inu uainé, ʻa ʻeku
fānaú; pea ko e fakakaukau lelei ʻeni ʻi he inu uaine, ʻe lava ke
inu ʻe ha tangata ʻi heʻene fakatolonga ʻa e teunga tau.
17 Ka ʻo kapau te ne fakalaka atu ʻi he fakangatangata ko ʻení
ʻoku ʻohofi ʻe he laumālie ʻo e kākaá ʻa ʻene fakakaukaú, pea
ʻokú ne ngaohi ʻa e tokotaha konā ke lea ʻulí, pea maumaufono ʻo
ʻikai ke mā, kae aʻu ki he lāngilangi ʻi heʻene maá, pea mo lau
ʻoku fakaʻeiʻeiki ia.
18 Ko ia ʻoku fai feʻauakí ʻoku ʻikai te ne ʻiloʻi ʻa e taimi ʻoku
mole ai iá, pea ʻoku ʻikai ke ne mā ʻi he taimi ʻoku ʻai ai ke ne
taʻe fakaʻapaʻapaʻí.
19 He neongo ʻoku hoko ha tangata ko ha tuʻi pea feʻauaki, ka
ʻoku toʻo meiate ia hono tuʻunga fakatuʻí ʻi heʻene hoko ko e
pōpula ʻo e feʻauakí, ʻo hangē pē ko au naʻá ku faingataʻaʻia aí.
20 He naʻá ku foaki ʻeku tokotokó, ʻa ia ko e nofo ʻi hoku
faʻahinga kakai; pea ko hoku nonoʻó, ʻa ia ko hoku mālohí; pea
ko hoku taimí, ʻa ia ko e nāunau ʻo hoku puleʻangá.
21 Pea ko e moʻoni ne u fakatomala mei he ngaahi meʻá ni; naʻe
ʻikai te u kai ʻa e uainé mo e kakanó ʻo aʻu ki hoku taʻu motuʻá,
pea naʻe ʻikai foki te u mamata ki ha fiefia.
22 Pea naʻe fakahā mai kiate au ʻe he ʻāngelo ʻa e ʻOtuá ʻoku
pule maʻu pē ʻa e kakai fefiné ki he tuʻí mo e tokotaha kolekolé
fakatouʻosi.
23 Pea ʻoku nau toʻo mei he tuʻí ʻa hono nāunaú, pea mei he
tangata loto-toʻá ʻa hono iví, pea mei he tokotaha paeá, ʻo aʻu ki
he kiʻi meʻa siʻisiʻi ko ia ʻoku nofo ʻi heʻene masivá.
24 Ko ia, vakai ki heʻeku fānaú, ʻa e fakangatangata totonu ʻo e
uainé; he ʻoku ʻi ai ʻa e ngaahi laumālie ʻuli ʻe fā---ʻo e holi kovi,
mo e holi vela, mo e holi kovi, mo e kau lusi ʻuli.
25 Kapau te mou inu uaine ʻi he fiefia, ʻai ke taau ʻa kimoutolu ʻi
he manavahē ki he ʻOtuá.
26 He kapau ʻoku mole atu ʻi hoʻomou fiefiá ʻa e manavahē ki he
ʻOtuá, ʻoku tupu leva ʻa e konā pea ʻoku kaihaʻasi ʻa e taʻemā.
27 Ka ʻo kapau te mou moʻui anga-fakamotuʻa, ʻoua ʻaupito naʻa
mou ala ki he uainé, telia naʻa mou fai angahala ʻi he ngaahi lea
ʻo e ʻita, mo e ngaahi tau mo e lauʻikovi loi, mo e ngaahi
maumaufono ʻo e ngaahi fekau ʻa e ʻOtuá, pea mou ʻauha ʻi
homou kuongá.
28 ʻIkai ngata aí, ʻoku fakahā ʻe he uainé ʻa e ngaahi meʻa lilo ʻa
e ʻOtuá mo e tangatá, ʻo hangē pē foki ko ʻeku fakahā ʻa e ngaahi
fekau ʻa e ʻOtuá mo e ngaahi meʻa lilo ʻa Sēkope ko ʻeku tamaí
ki he fefine Kēnanisá ko Patiseta, ʻa ia naʻe fekau ʻe he ʻOtuá ke
ʻoua naʻá ku fakahā.
29 Pea ko e uainé ko e tupuʻanga ia ʻo e taú mo e puputuʻú
fakatouʻosi.
30 Pea ko ʻeni, ʻoku ou fekau kiate kimoutolu, ʻe ʻeku fānau, ke
ʻoua ʻe ʻofa ʻi he paʻangá, pe mamata ki he fakaʻofoʻofa ʻo e
kakai fefiné; koeʻuhi ko e paʻanga mo e fakaʻofoʻofa, naʻe taki
halaʻi ai au kia Patisea ko e tangata Kenani.
31 He ʻoku ou ʻiloʻi ʻe tō ʻa hoku matakalí ki he fai angahalá
koeʻuhi ko e ongo meʻá ni.
32 He naʻa mo e kau tangata poto ʻi hoku ngaahi fohá te nau
maʻu, pea te nau pule ke hōloa ʻa e puleʻanga ʻo Siutá, ʻa ia naʻe
tuku mai ʻe he ʻEikí kiate au koeʻuhi ko ʻeku talangofua ki
heʻeku tamaí.
33 He naʻe ʻikai te u fakamamahiʻi ʻa Sēkope, ko ʻeku tamaí; he
ko e meʻa kotoa pē naʻá ne fekau kiate aú naʻá ku fai ia.
34 Pea naʻe tāpuakiʻi au ʻe ʻAisake, ko e tamai ʻa ʻeku tamaí, ke
u hoko ko e tuʻi ʻi ʻIsileli, pea naʻe toe tāpuakiʻi foki au ʻe
Sēkope ʻi he founga tatau.
35 Pea ʻoku ou ʻiloʻi ʻe fokotuʻu ʻa e puleʻangá meiate au.
36 Pea ʻoku ou ʻiloʻi ʻa e ngaahi kovi te mou fai ʻi he ngaahi ʻaho
fakaʻosí.
37 Ko ia, tokanga telia ʻa ʻeku fānau, ki he feʻauakí, mo e ʻofa ki
he paʻangá, pea tokanga ki Siuta ko hoʻomou tamaí.
38 He ʻoku mahuʻi atu ʻa e ngaahi meʻá ni mei he fono ʻa e
ʻOtuá, pea fakakuihi ʻa e holi ʻa e laumālié, mo akoʻi ʻa e
fiemeʻá, pea ʻikai tuku ha tangata ke ʻofa mamahi ki hono
kaungāʻapí.
39 ʻOku nau kaihaʻasi mei hono laumālié ʻa e lelei kotoa pē, pea
ngaohikoviʻi ia ʻaki ʻa e ngāue mālohi mo e faingataʻaʻia, pea
tekeʻi ʻa e mohé meiate ia, mo keina hono kakanó.
40 Pea ʻokú ne taʻofi ʻa e ngaahi feilaulau ʻa e ʻOtuá; pea ʻoku
ʻikai te ne manatuʻi ʻa e tāpuaki ʻa e ʻOtuá, ʻoku ʻikai te ne
tokanga ki ha palōfita ʻi heʻene leá, pea ʻokú ne fehiʻa ʻi he
ngaahi lea ʻo e anga faka-ʻOtuá.
41 He ko e tamaioʻeiki ia ki he holi ʻe ua ʻoku fehangahangai mo
ia, pea ʻoku ʻikai te ne faʻa talangofua ki he ʻOtua, koeʻuhi he
kuo nau fakakuihi hono laumalie, pea ʻoku ne ʻaʻeva ʻi he ʻaho ʻo
hange ko e poʻuli.
42 ʻE ʻeku fānau, ʻoku tupu mei he ʻofa ki he paʻangá ʻa e tauhi
ʻotua tamapuá; koeʻuhi, ʻi he taimi ʻoku taki halaʻi ai ʻa e tangata
ʻi he paʻanga, ʻoku ui ʻa e tangata ko e ngaahi ʻotua ʻa kinautolu
ʻoku ʻikai ko e ngaahi ʻOtua, pea ʻoku ne fakatupu ʻa ia ʻoku ne
maʻu ia ke to ki he madness.
43 Koeʻuhí ko e paʻangá naʻe mole ai ʻeku fānaú, pea ʻikai te u
fakatomala, mo ʻeku ongoʻi mā, pea mo hono tali ʻo e ngaahi lotu
ʻa ʻeku tamaí, naʻe totonu ke u mate ʻoku ʻikai haʻaku fānau.
44 Ka naʻe ʻaloʻofa mai kiate au ʻa e ʻOtua ʻo ʻeku ngaahi tamaí,
koeʻuhí he naʻá ku fai ia ʻi he taʻeʻilo.
45 Pea naʻe fakakuihi au ʻe he pilinisi ʻo e kākaá, peá u fai
angahala ʻo hangē ko e tangata mo e kakano, kuo fakameleʻi au ʻi
he ngaahi angahalá; pea ne u ʻiloʻi hoku vaivai lolotonga ʻeku
fakakaukau ʻoku ʻikai ke u lava ʻo fai ha meʻa.
46 Ko ia ai, ʻiloʻi ʻe heʻeku fānaú, ʻoku tatali ʻa e ongo laumālié
ki he tangatá -ʻa e laumālie ʻo e moʻoní pea mo e laumālie ʻo e
kākaá.
47 Pea ʻoku ʻi he lotolotonga ʻo e lotó ʻa e laumālie ʻo e ʻiloʻi ʻo
e ʻatamaí, ʻa ia ʻoku kau ki aí ke fakatafoki ki he potu kotoa pē ʻe
loto ki aí.
5. Pea ko e ngaahi ngāue ʻo e moʻoní mo e ngaahi ngāue ʻo e kākaá
kuo tohi ia ʻi he loto ʻo e tangatá, pea ʻoku ʻafioʻi ʻe he ʻEikí ʻa e
ngaahi ngāue kotoa pē.
49 Pea ʻoku ʻikai ha taimi ʻe lava ke fufuuʻi ai ʻa e ngaahi ngāue
ʻa e tangatá; he kuo tohi ia ʻi he lotó ʻi he ʻao ʻo e ʻEikí.
50 Pea ʻoku fakamoʻoniʻi ʻe he laumālie ʻo e moʻoní ʻa e meʻa
kotoa pē, mo tukuakiʻi ʻa e kakai kotoa pē; pea ʻoku tutu ʻa e
tokotaha faiangahalá ʻaki hono loto ʻoʻoná, pea ʻikai lava ke
hanga hake hono matá ki he fakamāú.
VAHE 4
ʻ Oku fai ʻ e Siuta ha simile mahino fekauʻaki mo e fulikivanú pea
mo ha kikite fakatuʻutāmaki fekauʻaki mo e ngaahi ʻ ulungaanga
ʻ o ʻ ene kau fanongó.
1 Pea ko ʻeni, ʻe hoku fānau, ʻoku ou fekau kiate kimoutolu, ʻofa
kia Līvai, koeʻuhí ke mou kātaki, pea ʻoua ʻe hakeakiʻi ʻa
kimoutolu kiate ia, telia naʻa fakaʻauha ʻaupito ʻa kimoutolu.
2 Kiate au, naʻe foaki mai ʻe he ʻEikí ʻa e puleʻangá, pea kiate ia
ʻa e lakanga fakataulaʻeikí, pea naʻá Ne fokotuʻu ʻa e puleʻangá ʻi
lalo ʻi he lakanga fakataulaʻeikí.
3 Naʻá Ne foaki mai kiate au ʻa e ngaahi meʻa ʻi he funga ʻo e
māmaní; kiate ia ʻa e ngaahi meʻa ʻi he langí.
4 Hangē ʻoku māʻolunga ange ʻa e langí ʻi he māmaní, ʻoku pehē
pē ʻa e māʻolunga ange ʻa e lakanga fakataulaʻeiki ʻo e ʻOtuá ʻi
he puleʻanga ʻo e māmaní, tuku kehe kapau ʻe hē atu ia mei he
ʻEikí pea puleʻi ia ʻe he puleʻanga ʻo e māmaní.
5 He naʻe pehē mai ʻe he ʻāngelo ʻa e ʻEikí kiate au: Naʻe fili ia
ʻe he ʻEikí kae ʻikai ko koe, ke ʻunuʻunu atu kiate Ia, pea ke kai ʻi
Heʻene tēpilé mo ʻoatu kiate Ia ʻa e ngaahi ʻuluaki fua ʻo e ngaahi
meʻa mahuʻinga ʻo e ngaahi foha ʻo ʻIsilelí; ka te ke hoko ko e
tuʻi ʻo Sēkope.
6 Pea te ke ʻiate kinautolu ʻo hangē ko e tahí.
7 He hangē ko hono feliliaki holo ʻo e tahí mo e taʻeangatonú,
ʻoku ʻi ai ʻa e niʻihi kuo puke pōpula kae fakakoloaʻi ʻa e niʻihi,
ʻe pehē pē foki mo e matakali kotoa pē ʻo e tangatá: ʻe masiva ʻa
e niʻihi, kuo puke pōpula, pea tupu ʻo koloaʻia ha niʻihi ʻi
heʻenau vete koloa ʻa e niʻihi kehé.
8 He ʻe tatau ʻa e ngaahi tuʻí mo e ngaahi meʻa fakamanavahē ʻi
he tahí.
9 Te nau folo hifo ʻa e tangatá ʻo hangē ko e iká: te nau pōpula ʻa
e ngaahi foha mo e ngaahi ʻofefine ʻo e kau tangata tauʻatāiná; ʻa
e ngaahi fale, ngaahi konga kelekele, mo e ngaahi takanga
monumanu iiki, mo e paʻanga te nau kaihaʻasi:
10 Pea te nau fafanga taʻetotonu ʻaki ʻa e kakano ʻo e tokolahi ʻa
e veʻe vai mo e cranes; pea te nau laka atu ʻi he kovi ʻi he
mānumanú, pea ʻe ʻi ai ʻa e kau palōfita loi ʻe hangē ko e afaá,
pea te nau fakatangaʻi ʻa e kau māʻoniʻoni kotoa pē.
11 Pea ʻe ʻomi ʻe he ʻEikí kiate kinautolu ʻa e ngaahi
mavahevahe ʻiate kinautolu.
12 Pea ʻe ʻi ai maʻu ai pē ʻa e ngaahi tau ʻi ʻIsileli; pea ʻe
fakangata ʻa hoku puleʻangá ʻi he lotolotonga ʻo e kau tangata ʻo
ha faʻahinga kakai kehe, kae ʻoua ke hokosia ʻa e fakamoʻui ʻo
ʻIsilelí.
13 Kae ʻoua ke hā mai ʻa e ʻOtua ʻo e māʻoniʻoní, koeʻuhí ke
mālōlō ʻa Sēkope, mo e kau Senitaile kotoa pē ʻi he melino.
14 Pea te Ne maluʻi ʻa e mālohi ʻo hoku puleʻangá ʻo taʻengata;
he ʻoku ʻafioʻi au ʻe he ʻEikí ʻi ha fakapapau he ʻikai te Ne
fakaʻauha ʻa e puleʻangá mei hoku hakó ʻo taʻengata.
15 Ko ʻeni ʻoku lahi ʻeku mamahí, ʻa ʻeku fānaú, koeʻuhi ko
hoʻomou anga fakalieliá mo e ngāue fakafaimaná, mo e ngaahi
tauhi tamapua ʻa ia ke mou fai ki he puleʻangá, ʻo muimui ʻiate
kinautolu ʻoku nau maʻu ʻa e ngaahi laumālie mahení, mo e kau
tēvolo ʻo e fai halá.
16 Te mou ngaohi homou ngaahi ʻofefiné ke nau hivaʻi ʻa e
tamaiki fefine mo e kau feʻauaki, pea te mou fio ʻi he ngaahi
anga-fakalielia ʻa e kau Senitailé.
17 He ko e ngaahi meʻa ia ʻe ʻomi ʻe he ʻEikí kiate kimoutolu ʻa e
hongé mo e mahaki fakaʻauhá, ʻa e maté mo e heletaá, mo e
helaʻia ʻa e ngaahi filí, mo e ngaahi lea kovi ʻo e ngaahi kaumeʻá,
ʻa e tāmateʻi ʻo e fānaú, ʻa e tohotoho ʻa e ngaahi uaifí, mo hono
vete ʻo e ngaahi koloá, mo hono tutu ʻo e fale tapu ʻo e ʻOtuá, mo
hono fakaʻauha ʻo e fonuá, mo e fakapōpulaʻi ʻo kimoutolu ʻi he
lotolotonga ʻo e kau Senitailé.
18 Pea te nau ngaohi hamou niʻihi ko e ʻiunoke maʻa honau
ngaahi uaifí.
19 Kae ʻoua ke ʻaʻahi mai ʻa e ʻEikí kiate kimoutolu, ʻo ka mou
ka fakatomala ʻaki ʻa e loto haohaoa pea ʻaʻeva ʻi Heʻene ngaahi
fekau kotoa pē, pea ʻokú Ne ʻohake ʻa kimoutolu mei he pōpula ʻi
he lotolotonga ʻo e kau Senitailé.
20 Pea ka hili ʻa e ngaahi meʻá ni ʻe tuʻu hake ha fetuʻu kiate koe
meia Sēkope ʻi he melino,
21 Pea ʻe tuʻu hake ha tangata mei hoku hakó, ʻo hangē ko e laʻā
ʻo e māʻoniʻoní,
22 ʻAʻeva mo e ngaahi foha ʻo e tangatá ʻi he angamalū mo e
māʻoniʻoni;
23 Pea ʻe ʻikai ʻilo ha angahala ʻiate ia.
24 Pea ʻe fakaava ʻa e ngaahi langí kiate ia, ke lilingi hifo ʻa e
laumālié, ʻio ʻa e tāpuaki ʻa e Tamai Māʻoniʻoní; pea te Ne lilingi
hifo ʻa e laumālie ʻo e ʻaloʻofá kiate kimoutolu;
25 Pea te mou hoko kiate Ia ko e ngaahi foha ʻi he moʻoni, pea te
mou fuofua ʻaʻeva ʻi Heʻene ngaahi fekau pea ki mui.
26 Pea ʻe toki ulo atu ʻa e tokotoko fakatuʻi ʻo hoku puleʻangá;
pea ʻe tupu hake mei homou aká ha tefito; pea ʻe tupu mei ai ha
tokotoko ʻo e māʻoniʻoní ki he kau Senitailé, ke fakamāuʻi mo
fakamoʻui ʻa kinautolu kotoa pē ʻoku ui ki he ʻEikí.
27 Pea ʻe hili ʻa e ngaahi meʻá ni ʻe tuʻu hake ʻa ʻĒpalahame mo
ʻAisake mo Sēkope ki he moʻuí; pea ko au mo hoku kāingá te u
ʻeiki ʻi he ngaahi faʻahinga ʻo ʻIsilelí:
28 Līvai ʻuluakí, ko au hono uá, Siosefa hono tolú, Penisimani
hono faá, Simione nimá, ʻAitukaati ono, pea hokohoko pehē
kotoa pē.
29 Pea naʻe tāpuakiʻi ʻe he ʻEikí ʻa Līvai mo e ʻĀngelo ʻo e ʻAó,
ko au; ko e ngaahi mālohi ʻo e nāunaú, Simione; ʻa e langi,
Lupeni; ko e māmaní, ʻa ʻEsakala; ko e tahí, ko Sepuloni; ko e
ngaahi moʻungá, Siosefa; ko e tāpanekalé, ko Penisimani; ko e
kakai ʻiloa, ko Teni; ʻĪteni, Nafātali; ko e laʻaá, ko Kati; ʻa e
mahina, ʻa ia ko As.
30 Pea te mou hoko ko e kakai ʻo e ʻEikí, pea maʻu ʻa e lea pē
taha; pea ʻe ʻikai ke ʻi ai ha laumālie ʻo e kākā ʻa Peliar, he ʻe lī ia
ki he afí ʻo taʻengata.
31 Pea ko kinautolu kuo mate ʻi he mamahí te nau tuʻu hake ʻi he
fiefia, pea ko kinautolu naʻe masiva koeʻuhi ko e ʻEikí ʻe
fakakoloaʻiaʻi ʻa kinautolu, pea ko kinautolu kuo tāmateʻi koeʻuhi
ko e ʻEikí te nau ʻā hake ʻo moʻui.
32 Pea ko e ngaahi haati ʻo Sēkopé ʻe lele ʻi he fiefia, pea ʻe puna
fiefia ʻa e fanga ʻīkale ʻo ʻIsilelí; pea ʻe fakalāngilangiʻi ʻa e ʻEikí
ʻe he kakai kotoa pē ʻo taʻengata.
33 Ko ia, tokanga ki heʻeku fānaú, ʻa e fono kotoa pē ʻa e ʻEikí,
he ʻoku ʻi ai ʻa e ʻamanaki lelei kiate kinautolu kotoa pē ʻoku
pikitai ki Heʻene ngaahi foungá.
34 Pea naʻá ne pehē kiate kinautolu: Vakai, ʻoku ou mate ʻi
homou ʻaó ʻi he ʻahó ni, ʻo aʻu ki he taʻu ʻe teau hongofulu mā
hiva.
35 Tuku ke ʻoua naʻa tanu au ʻe ha taha ʻi he ngaahi kofu
fakataungataʻa, pe haeʻi hoku lotó, he ʻe fai ʻeni ʻe kinautolu ʻa ia
ko e ngaahi tuʻí; pea ʻave au ki Hepeloni mo koe.
36 Pea ko Siuta, ʻi he hili ʻene folofola ʻaki ʻa e ngaahi meʻa ní,
naʻá ne tō ʻo mohe; pea naʻe fai ʻe hono ngaahi fohá ʻo fakatatau
ki he meʻa kotoa pē naʻá ne fekau kiate kinautolú, ʻo nau tanu ia
ʻi Hepeloni, fakataha mo ʻene ngaahi tamaí.