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 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.
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.
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 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.
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.
1 Maccabees is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons.
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
The Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
The 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.
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 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.
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.
This Epistle has been highly esteemed by several learned men of the church of Rome and others. The Quakers have printed a translation and plead for it, as the reader may see, by consulting Poole's Annotations on Col. vi. 16. Sixtus Senensis mentions two MSS., the one in the Sorbonne Library at Paris, which is a very ancient copy, and the other in the Library of Joannes a Viridario, at Padua, which he transcribed and published, and which is the authority for the following translation. There is a very old translation of this Epistle in the British Museum, among the Harleian MSS., Cod. 1212.
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.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
The 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.
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 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
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 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.
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.
1 Maccabees is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons.
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
The Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
The 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.
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 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.
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.
This Epistle has been highly esteemed by several learned men of the church of Rome and others. The Quakers have printed a translation and plead for it, as the reader may see, by consulting Poole's Annotations on Col. vi. 16. Sixtus Senensis mentions two MSS., the one in the Sorbonne Library at Paris, which is a very ancient copy, and the other in the Library of Joannes a Viridario, at Padua, which he transcribed and published, and which is the authority for the following translation. There is a very old translation of this Epistle in the British Museum, among the Harleian MSS., Cod. 1212.
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.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
The 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.
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 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.
Similar to Tongan - Testament of Naphtali.pdf (20)
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)
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
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
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Introduction
Mantra Yoga is an exact science. "Mananat trayate iti mantrah- by the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra." That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process.
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.
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.
"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
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.
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."
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.
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.
Lição 12: João 15 a 17 – O Espírito Santo e a Oração Sacerdotal | 2° Trimestr...OmarBarrezueta1
Esta lição é uma oportunidade para discutirmos um assunto multo mal interpretado no contexto cristão, que é o fato de algumas pessoas pensarem que o conhecer Jesus é ter a nossa vida mudada em todas as áreas, como se Deus tivesse o dever de transportar-nos deste mundo para um outro mundo onde muitas coisas maravilhosas que desejamos seriam reais. No entanto, a nossa fé não nos tira do mundo após nos convertermos; ao invés disso, permanecemos vivendo sob as mesmas circunstâncias. O propósito de Deus não é nos tirar do mundo, mas nos livrar das ações do maligno (Jo 17.15), Sendo assim, a vida eterna não significa estar fora da realidade deste mundo, mas conhecer o único Deus verdadeiro (Jo 17.3).
The Book of Revelation, filled with symbolic and apocalyptic imagery, presents one of its most striking visions in Revelation 9:3-12—the locust army. Understanding the significance of this locust army provides insight into the broader themes of divine judgment, protection, and the ultimate triumph of God’s will as depicted in Revelation.
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*Binding Your
2. VAHE 1
Ko Nafitalai, ko e foha hono valu ia ʻ o Sēkope
mo Bilah. Ko e tokotaha lele. Ko ha lesoni ʻi he
physiology.
1 Ko e tatau ʻo e, ko e fakamoʻoni ʻo Nafitala, ʻa
ia naʻá ne fakanofo ʻi he taimi naʻá ne pekia aí ʻi
hono teau fāngofulu ʻo e taʻu ʻo ʻene moʻuí.
2 ʻI he taimi naʻe fakataha mai ai hono ngaahi
fohá ʻi he māhina hono fitú, ʻi he ʻuluaki ʻaho ʻo
e māhiná, lolotonga ʻenau kei moʻui leleí, naʻá ne
ngaohi kinautolu ke nau kai meʻakai mo e uaine.
3 Pea hili ʻene ʻā hake ʻi he pongipongí, naʻá ne
pehē kiate kinautolu, Te u mate; ka naʻe ʻikai te
nau tui kiate ia.
4 Pea ʻi heʻene fakalāngilangiʻi ʻa e ʻEikí, naʻe
fakaʻau ʻo mālohi peá ne pehē ʻi he hili ʻa e
kātoanga kai ʻo e ʻaneafí te ne mate.
5 Pea naʻe kamata leva ke ne pehē: Fanongo mai,
ʻe hoku fānau, ʻa kimoutolu ʻa e ngaahi foha ʻo
Nāfetalaí, fanongo ki he ngaahi lea ʻa hoʻomou
tamaí.
6 Naʻe fāʻeleʻi au meia Pāhā, pea koeʻuhi naʻe
faʻufaʻu ʻa Lesieli, peá ne foaki kia Sēkope ʻa e
meʻa naʻá ne maʻú, pea naʻá ne tuʻituʻia mo
fanauʻi au ʻi he tūʻulutui ʻa Lesielí, ko ia naʻá ne
ui hoku hingoá ko Nāfatali.
7 He naʻe ʻofa lahi ʻa Lesieli ʻiate au koeʻuhí he
naʻe fāʻeleʻi au ʻi hono fungá; pea ʻi heʻeku kei
siʻí naʻá ne faʻa ʻuma kiate au, mo pehē: ʻOfa ke
ʻi ai haku tokoua mei hoku manava ʻoʻokú, ʻo
hangē ko koé.
8 Pea naʻe tatau foki ʻa Siosefa mo au ʻi he meʻa
kotoa pē, ʻo hangē ko e ngaahi lotu ʻa Lesielí.
9 Ko ʻeni ko ʻeku faʻeé ko Pila, ko e ʻofefine ʻo
Lothasi ko e tokoua ʻo Tēpola, ko e neesi ʻa
Lepeká, ʻa ia naʻe fāʻeleʻi ʻi he ʻaho pē ʻe taha mo
Lesieli.
10 Pea ko Lothose ko e fāmili ia ʻo ʻĒpalahame,
ko ha tangata Kalitia, manavahē ʻOtua, tauʻatāina,
mo fakaʻeiʻeiki.
11 Pea naʻe ʻave pōpula ia pea naʻe fakatau ia ʻe
Lēpani; pea naʻá ne foaki kiate ia ʻa ʻEuna ko
ʻene kaunanga ke hoko ko hono uaifi, pea naʻá ne
fāʻeleʻi ha tama fefine, peá ne ui hono hingoá ko
Sēpa, ʻo fakatatau ki he hingoa ʻo e kolo ʻa ia kuo
taki pōpula ai iá.
12 Pea hoko atu ai naʻá ne fāʻeleʻi ʻa Bila, ʻo ne
pehē: ʻOku fakavavevave hoku ʻofefiné ki he
meʻa foʻoú, he ʻi he taimi pē ko ia naʻe fāʻeleʻi aí
naʻá ne puke ʻa e fatafatá pea fakavavevave ke ne
fakahuhu ia.
13 Pea naʻe vave ʻeku tuʻu ʻi hoku vaʻé ʻo hangē
ko e tokotaha ʻoku ʻaʻana ʻa e vaʻé, pea naʻe
fakanofo au ʻe heʻeku tamai ko Sēkopé ki he
ngaahi pōpoaki kotoa pē, pea ʻi heʻene foaki kiate
au ʻa ʻene tāpuakí.
14 He hangē ko e ʻilo ʻe he tangata ngaohi ipu ko
iá ʻa e vaká, hono lahi ʻo e meʻa ke tuí, pea ʻomi
ʻa e ʻumeá ʻo fakatatau ki aí, ʻoku pehē foki hono
ngaohi ʻe he ʻEikí ʻa e sinó ke tatau mo e
laumālié, pea fakatatau ki he meʻa ʻoku malava ʻe
he sinó ke Ne fakatō ʻa e laumālié.
15 Pea ko e tahá ʻoku ʻikai tō nounou ia ʻi he
konga hono tolu ʻo e louʻulú; he naʻe ʻi he
mamafa, mo e meʻafua, pea mo e pule ʻa e meʻa
kotoa pe naʻe fakatupu.
16 Pea hangē ko hono ʻiloʻi ʻe he tangata ngaohi
ipu ʻa hono ngāue ʻaki ʻo e ipu taki taha, ʻoku
pehē foki hono ʻiloʻi ʻe he ʻEikí ʻa e sinó, mo
hono mamaʻo ʻo ʻene vilitaki ʻi he leleí, pea ʻo ka
kamata ia ʻi he koví.
17 He ʻoku ʻikai ke ʻi ai ha holi pe fakakaukau ʻa
ia ʻoku ʻikai ʻafioʻi ʻe he ʻEikí, he naʻá Ne ngaohi
ʻa e tangata taki taha ʻo fakatatau ki Hono tataú.
18 He ko e ivi foki ʻo ha tangata, ʻoku pehē foki
ʻi heʻene ngāué; ʻo hangē ko hono fofongá, ʻoku
pehē foki ʻi heʻene mohé; pea ko hono laumālié
foki, ʻoku pehē pē foki ʻi heʻene folofolá ʻi he
fono ʻa e ʻEikí pe ʻi he fono ʻa Peliarí.
19 Pea hangē ʻoku ʻi ai ʻa e mavahevahe ʻi he
vahaʻa ʻo e māmá mo e fakapoʻulí, ʻi he vahaʻa ʻo
e sió mo e fanongó, ʻoku pehē foki ʻa e
mavahevahe ʻi he vahaʻa ʻo e tangatá mo e
tangatá, pea ʻi he vahaʻa ʻo e fefiné mo e fefiné;
pea ʻoku ʻikai totonu ke pehē ʻoku tatau ʻa e toko
tahá mo e tahá ʻi he mata pe ʻi he ʻatamaí.
20 He naʻe ngaohi ʻe he ʻOtua ʻa e meʻa kotoa pe
ke lelei ʻi honau fakahokohoko, ʻa e ngaahi
ongoʻanga ʻe nima ʻi he ʻulu, pea ne tuʻu ʻi he kia
ki he ʻulu, ʻo tanaki atu ki ai ʻa e louʻulu ki he
anga mo e naunau, pea mo e loto ke mahino, ʻa e
kete ki he excrement, mo e kete ʻo e ngaahi meʻa
ʻoku ʻi ai, ʻa e windpipe ke toʻo ʻa e manava, ʻa e
ʻate ki he ʻita, ʻa e ʻahu ki he loto ʻita, ko e spleen
ki he kata, ko e piti ki he fakapotopoto, ʻa e
ngaahi uoua ʻo e kongalotó ke maʻu ai ʻa e
mālohí, ʻa e maʻamaʻa ʻo e ʻitá, ʻa e kongalotó ke
maʻu mei ai ʻa e mālohí, mo e alā meʻa pehē.
3. 21 Ko ia ai, ʻe hoku fānau, tuku ke fai hoʻomou
ngaahi ngāue kotoa pē koeʻuhí ke mou lava ʻo fai
ʻi he loto-lelei ʻi he manavahē ki he ʻOtuá, pea
ʻoua ʻe fai ha meʻa taʻemaau ʻi he manuki pe mei
hono faʻahitaʻu totonú.
22 He kapau ʻokú ke lea ʻaki ʻa e matá ke
fanongo, ʻoku ʻikai lava; pea ʻoku ʻikai foki te
mou faʻa fai ʻa e ngaahi ngāue ʻa e māmá
lolotonga hoʻomou ʻi he poʻulí.
23 Ko ia, ʻoua naʻa mou vēkeveke ke fakakoviʻi
hoʻomou ngaahi ngāué ʻi he mānumanu pe ʻi he
ngaahi lea taʻeʻaonga ke kākaaʻi ʻa homou
laumālié; koeʻuhi kapau te mou fakalongolongo ʻi
he loto maʻa, ʻe mahino kiate kimoutolu ʻa e
founga ke piki maʻu ai ki he finangalo ʻo e ʻOtua,
pea liʻaki ʻa e finangalo ʻo Pelia.
24 laʻaa mo e mahina mo e ngaahi fetuʻu, ʻoua ʻe
liliu honau fakahokohoko; ko ia ʻoku ʻikai foki te
mou liliu ʻa e fono ʻa e ʻOtuá ʻi he taʻemaau ʻo
hoʻomou ngaahi ngāué.
25 Naʻe hē ʻa e kau Senitailé, ʻo nau liʻaki ʻa e
ʻEikí, ʻo nau tuʻutuʻuni ke nau tuʻutuʻuni, mo
talangofua ki he ngaahi ʻakau mo e ngaahi maka,
ko e ngaahi laumālie ʻo e kākā.
26 Ka ʻe ʻikai ke pehē ʻa kimoutolu, ko ʻeku
fānau, ʻi he ʻataá, ʻi he māmaní, pea ʻi he tahí, pea
ʻi he ngaahi meʻa kotoa pē kuo fakatupú, ko e
ʻEikí naʻá ne ngaohi ʻa e meʻa kotoa pē, ke ʻoua
naʻa mou tatau mo Sōtoma, ʻa ia naʻá ne liliu ʻa e
fakahokohoko ʻo natula.
27 ʻI he founga tatau pe naʻe liliu ai ʻe he kakai ʻa
honau natula, ʻa ia naʻe fakamalaʻiaʻi ʻe he ʻEiki
ʻi he lomaki, ʻa ia naʻa Ne ngaohi ʻa e mamani
taʻe ʻi ai ha kakai mo ha taʻe fua.
28 ʻOku ou tala ʻa e ngaahi meʻá ni kiate
kimoutolu, ʻe hoku fānau, he kuó u lau ʻi he tohi
ʻa ʻĪnoké ke mou mavahe foki mei he ʻEikí, ʻo
ʻaʻeva ʻo fakatatau ki he maumau-fono kotoa pē
ʻa e kau Senitailé, pea te mou fai ʻo fakatatau ki
he fai angahala kotoa pē ʻa Sōtomá.
29 Pea ʻe ʻomi ʻe he ʻEikí ʻa e pōpula kiate
kimoutolu, pea te mou tauhi ai ʻa homou ngaahi
filí, pea ʻe punou hifo ʻa kimoutolu ʻi he mamahi
mo e faingataʻa kotoa pē, kae ʻoua kuo fakaʻauha
kotoa kimoutolu ʻe he ʻEikí.
30 Pea ʻo ka hili hoʻomou fakaʻau ʻo hīkisiá ʻo
mou tokosiʻi, ʻoku mou foki mai ʻo fakamoʻoniʻi
ʻa e ʻEiki ko homou ʻOtuá; pea te Ne fakafoki
koe ki ho fonuá, ʻo fakatatau ki Heʻene ʻaloʻofa
lahí.
31 Pea ʻe hoko ʻ o pehē, ʻ o ka hili ʻ enau hū ki he
fonua ʻ o ʻ enau ngaahi tamaí, te nau toe
fakangaloʻi ʻ a e ʻ Eikí pea hoko ʻ o taʻefakaʻotua.
32 Pea ʻe fakamoveteveteʻi ʻa kinautolu ʻe he
ʻEikí ki he funga ʻo e māmaní kotoa pē, kae ʻoua
ke hoko mai ʻa e manavaʻofa ʻa e ʻEikí, ko ha
tangata ʻoku fai ʻene māʻoniʻoní pea fai ʻene
ʻaloʻofá kiate kinautolu kotoa pē ʻoku mamaʻó,
pea kiate kinautolu ʻoku ofi maí.
VAHE 2
ʻOkú ne fai ha kole ke moʻui maau. ʻOku ʻilonga
ʻa e ngaahi veesi 27-30 ʻi honau poto taʻengata.
1 He ʻi hono fāngofulu ʻo e taʻu ʻo ʻeku moʻuí,
naʻá ku mamata ai ki ha meʻa-hā-mai ʻi he
Moʻunga ʻŌlivé, ʻi he hahake ʻo Selūsalemá, pea
naʻe tuʻu maʻu ai pē ʻa e laʻaá mo e māhiná.
2 Pea vakai, naʻe pehē mai kiate kimautolu ʻe
ʻAisake, ko e tamai ʻa ʻeku tamaí; Lele ʻo puke ʻa
kinautolu, takitaha ʻo fakatatau ki hono mālohí;
pea kiate ia ʻokú ne puke ʻa kinautolú ʻe ʻi ai ʻa e
laʻaá mo e māhiná.
3 Pea naʻa mau lele fakataha kotoa, pea puke ʻe
Līvai ʻa e laʻaá, pea naʻe fakaʻauha ʻe Siuta ʻa e
toengá ʻo ne puke ʻa e māhiná, pea naʻa nau
fakatou hiki hake mo kinautolu.
4 Pea ʻi he hoko ʻa Līvai ʻo hangē ko e laʻaá,
ʻiloange, naʻe ʻoange kiate ia ʻe ha talavou ʻe
toko hongofulu mā ua ʻa e ngaahi vaʻa paame;
pea naʻe ngingila ʻa Siuta ʻo hangē ko e māhiná,
pea naʻe ʻi lalo ʻi honau lalo vaʻé ʻa e huelo ʻe
hongofulu mā ua.
5 Pea naʻe lele ʻa e toko uá, ʻa Līvai mo Siuta, ʻo
puke kinaua.
6 Pea ʻiloange, ko ha pulu ʻi he kelekelé, ʻoku ʻi
ai hono meʻatui lalahi ʻe ua, mo e kapakau ʻo e
ʻīkalé ʻi hono tuʻá; pea naʻa mau fakaʻamu ke
puke ia, ka naʻe ʻikai lava.
7 Ka naʻe haʻu ʻa Siosefa, ʻo puke ia, ʻo ʻalu hake
mo ia ki ʻolunga.
8 Pea naʻá ku mamata, he naʻá ku ʻi ai, pea vakai
naʻe hā mai ha tohi māʻoniʻoni kiate kimautolu,
ʻo pehē: ʻE nofo pōpula ʻa e faʻahinga ʻe
hongofulu mā ua ʻo ʻIsilelí ʻe he kau ʻAsiliá, mo e
kau Pēsiá, mo e kau Kalitiá, mo e kau Sīliá.
9 Pea ko e tahá, hili ʻa e ʻaho ʻe fitu, naʻá ku
mamata ki heʻemau tamai ko Sēkopé ʻoku tuʻu ʻi
he veʻe tahi ʻo Seimiá, pea naʻa mau ʻiate ia.
4. 10 Pea vakai, naʻe haʻu ha vaka ʻo folau ofi mai,
taʻe ʻi ai ha kau folautahi pe pailate; pea naʻe tohi
ʻi he vaká, Ko e Vaka ʻo Sēkopé.
11 Pea naʻe pehē mai ʻe heʻemau tamaí kiate
kimautolu: Haʻu ke tau heka ʻi hotau vaká.
12 Pea hili ʻene ʻalu ʻi he vaká, naʻe tupu hake ha
afā mālohi, mo e afā lahi ʻo e matangí; pea naʻe
ʻalu meiate kimautolu ʻa ʻemau tamaí, ʻa ia naʻá
ne pukepuke ʻa e fohé.
13 Pea koeʻuhi ko ʻemau faingataʻaʻia ʻi he afaá,
naʻe fuesia kimautolu ʻi he fukahi tahí; pea naʻe
fakafonu ʻa e vaká ʻaki ʻa e vai, pea naʻe taaʻi ia
ʻe he ngaahi fuʻu peau lalahi, kae ʻoua kuo
mafesifesi.
14 Pea naʻe hola ʻa Siosefa ʻi ha kiʻi vaka, pea
naʻa mau mavahevahe kotoa ʻi ha laʻipapa ʻe hiva,
pea naʻe fakataha ʻa Līvai mo Siuta.
15 Pea naʻe fakamoveteveteʻi kotoa pē ʻa
kimautolu ki he ngaahi ngataʻanga ʻo e māmaní.
16 Pea naʻe lotu ʻa Līvai, ʻo nonoʻo ʻaki ʻa e
tauangaʻa, maʻatautolu kotoa pē ki he ʻEikí.
17 Pea ʻi he ʻosi ʻa e matangí, naʻe aʻu ʻa e vaká
ki he fonuá ʻo hangē ko ʻene melinó.
18 Pea ʻiloange, naʻe haʻu ʻemau tamaí, pea naʻa
mau fiefia kotoa pē ʻi he loto-taha.
19 Naʻá ku fakahā ki heʻeku tamaí ʻa e ongo misi
ko ʻení; peá ne folofola mai kiate au: Kuo pau ke
fakahoko ʻa e ngaahi meʻá ni ʻi honau faʻahitaʻú,
ʻo ka hili ʻa e kātakiʻi ʻe ʻIsileli ʻa e ngaahi meʻa
lahi.
20 Pea naʻe toki pehē mai ʻe heʻeku tamaí kiate
au: ʻOku ou tui ʻoku moʻui ʻa Siosefa, he ʻoku ou
mamata maʻu ai pē ʻoku lau fakataha ia ʻe he
ʻEikí mo kimoutolu.
21 Pea naʻá ne pehē, ʻOku tangi: ʻA au, ʻe hoku
foha ko Siosefa, ʻokú ke moʻui, neongo ʻoku ʻikai
te u mamata kiate koe, pea ʻoku ʻikai te ke sio kia
Sēkope ʻa ia naʻá ne fanauʻi koé.
22 Ko ia naʻá ne fekau foki au ke u tangi ʻi he
ngaahi leá ni, pea naʻá ku vela ʻi hoku lotó ke
fakahā kuo fakatau atu ʻa Siosefa, ka naʻá ku
manavahē ki hoku ngaahi tokouá.
23 Pea vakai! ʻeku fānau, kuó u fakahā kiate
kimoutolu ʻi he ngaahi kuonga fakaʻosí, ʻa e
founga ʻe hoko ai ʻa e meʻa kotoa pē ʻi ʻIsilelí.
24 Ko ia, ʻoku mou tukuakiʻi foki hoʻomou fānaú
ke nau fakatahaʻi ʻa Līvai mo Siuta; he ʻe tupu
ʻiate kinautolu ʻa e fakamoʻuí ki ʻIsileli, pea ʻe
tāpuakiʻi ʻiate kinautolu ʻa Sēkope.
25 He ʻe hā mai ʻa e ʻOtuá ʻi honau ngaahi
faʻahingá ʻoku nofo ʻi he lotolotonga ʻo e tangatá
ʻi he māmaní, ke fakamoʻui ʻa e faʻahinga ʻo
ʻIsilelí, pea mo tānaki fakataha ʻa e kau
māʻoniʻoní mei he lotolotonga ʻo e kau Senitailé.
26 Kapau te mou fai ʻa ia ʻoku leleí, ʻe ʻeku fānau,
ʻe tāpuakiʻi ʻa kimoutolu ʻe he tangatá mo e kau
ʻāngeló fakatouʻosi; pea ʻe fakalāngilangiʻi ʻa e
ʻOtuá ʻi he lotolotonga ʻo e kau Senitailé ʻiate
kimoutolu, pea ʻe hola ʻa e tēvoló meiate
kimoutolu, pea ʻe manavahē ʻa e fanga manu
fekai kiate kimoutolu, pea ʻe ʻofa ʻa e ʻEikí ʻiate
kimoutolu, pea ʻe pīkitai ʻa e kau ʻāngeló kiate
kimoutolu.
27 ʻI heʻene hoko ko ha tangata kuó ne akoʻi lelei
ʻa e fānaú ʻoku manatuʻi ia ʻi he angaʻofa; pea
ʻoku pehē foki ʻa e manatu lelei ʻi he ʻao ʻo e
ʻOtuá koeʻuhi ko ha ngāue lelei.
28 Ka ko ia ʻoku ʻikai te ne fai ʻa ia ʻoku leleí, ʻe
fakamalaʻiaʻi ʻa e kau ʻāngeló mo e tangatá
fakatouʻosi, pea ʻe fakalāngilangiʻi ʻa e ʻOtuá ʻi
he lotolotonga ʻo e kau Senitailé ʻiate ia, pea ʻe
ngaohi ia ʻe he tēvoló ke hoko ko ʻene meʻangāue
makehe, pea ʻe pule ʻa e manu fekai kotoa pē
kiate ia, pea ʻe fehiʻa ʻa e ʻEikí kiate ia.
29 He ʻoku konga ua ʻa e ngaahi fekau ʻo e fonó,
pea kuo pau ke fakahoko ia ʻi he fakapotopoto.
30 He ʻoku ʻi ai ha faʻahitaʻu ke fāʻofua ai ha
tangata ki hono uaifí, pea mo ha faʻahitaʻu ke
fakaʻehiʻehi ai mei heʻene lotú.
31 Ko ia, ʻoku ʻi ai ʻa e fekau ʻe ua; pea, kapau ʻe
ʻikai fai ia ʻi hono fakahokohoko totonú, te nau
ʻomi ʻa e fuʻu angahala lahi ʻaupito ki he tangatá.
32 ʻOku pehē pē foki mo e ngaahi fekau kehé.
33 Ko ia ke mou poto ʻi he ʻOtuá, ʻa ʻeku fānau,
mo e kau fakapotopoto, ke mahino kiate
kimoutolu ʻa e founga ʻo ʻEne ngaahi fekaú, pea
mo e ngaahi fono ʻo e lea kotoa pē, koeʻuhí ke
ʻofa ʻa e ʻEikí kiate kimoutolu,
34 Pea ʻi he hili ʻene fekau kiate kinautolu ʻaki ʻa
e ngaahi lea lahi peheé, naʻá ne naʻinaʻi kiate
kinautolu ke nau toʻo hono ngaahi huí ki
Hepeloni, pea ke nau tanu ia fakataha mo ʻene
ngaahi tamaí.
35 Pea ʻi he hili ʻene kai mo konā ʻi he loto fiefiá,
naʻá ne ʻufiʻufi hono matá ʻo mate.
36 Pea naʻe fai ʻe hono ngaahi fohá ʻo fakatatau
ki he meʻa kotoa pē kuo fekau kiate kinautolu ʻe
Nafitalai ko ʻenau Tamaí.