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 Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
The 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.
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 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 Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
The 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.
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 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.
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 Book of Judith is a deuterocanonical book included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible but excluded from the Hebrew canon and assigned by Protestants to the apocrypha. Judith with the Head of Holofernes – painting by Lucas Cranach the Elder
The Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The 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.
The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
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 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.
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 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 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.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
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.
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.
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.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
The 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.
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Similar to Tongan - The Epistle of Ignatius to the Philadelphians.pdf
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 Book of Judith is a deuterocanonical book included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible but excluded from the Hebrew canon and assigned by Protestants to the apocrypha. Judith with the Head of Holofernes – painting by Lucas Cranach the Elder
The Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The 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.
The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
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 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.
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 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 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.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
The Epistle to Philemon is one of the books of the Christian New Testament. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. It deals with the themes of forgiveness and reconciliation.
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.
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.
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.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
Similar to Tongan - The Epistle of Ignatius to the Philadelphians.pdf (20)
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.
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.
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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.
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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.
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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!
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Tales of This and Another Life - Chapters.pdfMashaL38
This book is one of the best of the translated ones, for it has a warning character for all those who find themselves in the experience of material life. Irmão X provides a shrewd way of describing the subtleties and weaknesses that can jeopardize our intentions, making us more attentive and vigilant by providing us with his wise pages, reminding us between the lines of the Master's words: "Pray and watch."
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
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.
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.
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.
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).
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
The pervasiveness of Lying in today's World.pptxniwres
In our interconnected world, lies weave through the fabric of society like hidden threads. We encounter them in politics, media, personal relationships, and even within ourselves. The prevalence of deception raises profound questions about truth, trust, and the human condition.
Tongan - The Epistle of Ignatius to the Philadelphians.pdf
1. Ko e tohi ʻa Ignatius ki
he Philadelphians
VAHE 1
1 Ignatius, ʻa ia ʻoku ui foki ko Teophorus, ki he siasi ʻo e ʻOtua ko e Tamai,
pea mo hotau ʻEiki ko Sisu Kalaisi, ʻa ia ʻoku ʻi Filatelafia ʻi ʻEsia; ʻa ia kuo
ne maʻu ʻa e ʻaloʻofa, kuo tuʻu maʻu ʻi he ʻao ʻo e ʻOtua, mo fiefia ʻo
taʻengata ʻi he holi ʻa hotau ʻEiki, pea kuo fakahoko ia ʻi he ʻaloʻofa kakato ʻi
heʻene toetuʻu: ʻA ia ʻoku ou feʻofoʻofani foki mo au ʻi he taʻataʻa ʻo Sisu
Kalaisi, ʻa ia ko ʻetau fiefia taʻengata mo taʻe hano mele; tautautefito kapau
ʻoku nau uouangataha mo e pisope, pea mo kinautolu ʻoku ʻiate ia, pea mo e
kau tikoni kuo fakanofo ʻo fakatatau ki he fakakaukau ʻa Sisu Kalaisi; ʻa ia
kuó ne nofoʻia ʻo fakatatau ki hono finangalo ʻoʻoná ʻi he mālohi kotoa pē ʻi
hono Laumālie Māʻoniʻoní:
2 ʻA ia ko e pīsope ʻoku ou ʻilo naʻá ne maʻu ʻa e fuʻu ngāue lahi ko iá ʻiate
kimoutolu, kae ʻikai meiate ia, pe ʻi he tangatá, pe mei he nāunau taʻeʻaongá;
ka ʻi he ʻofa ʻa e ʻOtua ko e Tamaí, mo hotau ʻEiki ko Sīsū Kalaisí.
3 ʻOku ou tanganeʻia ʻi he fakafeʻunga pē ʻo ʻene ngāué; ʻa ia ʻoku ne lava ʻi
heʻene fakalongolongo ʻo fai ha meʻa lahi ange ʻi he niʻihi kehe ʻaki ʻenau lea
taʻeʻaonga kotoa pe. He ʻoku ne feʻunga mo e ngaahi fekau, ʻo hange ko e
haʻape ki hono ngaahi meʻalea.
4 Ko ia ʻoku mahuʻingaʻia lahi taha ai ʻa hoku laumālié ʻi hono ʻatamaí ki he
ʻOtuá, ʻi heʻene ʻiloʻi ʻe fanafanau ia ʻi he anga-māʻoniʻoni kotoa pē, pea
haohaoa; fonu ʻi he tuʻu maʻu, tauʻataina mei he holi, pea fakatatau ki he
ngaahi meʻa kotoa pe ʻa e ʻOtua moʻui.
5 Ko ia, ʻo hangē ko ʻene hoko ko e fānau ʻi he māmá mo e moʻoní
fakatouʻosi; hola mei he ngaahi mavahevahe mo e ngaahi tokāteline halá; ka
ko e potu ʻoku ʻi ai homou tauhí, ʻoku mou muimui ki ai ʻo hangē ko e fanga
sipí.
6 He ʻoku tokolahi ʻa e fanga ulofi ʻoku hangē ʻoku nau taau ke tui ʻaki ʻa e
faʻiteliha loí ʻoku nau taki pōpula ʻa kinautolu ʻoku lele ʻi he hala ʻo e ʻOtuá;
ka ʻe ʻikai te nau maʻu ha potu ʻi he feituʻu ʻoku ʻikai ke ʻi ai ha meʻá.
7 Ko ia ke ke fakaʻehiʻehi mei he fanga kiʻi ʻakau iiki kovi ʻa ia ʻoku ʻikai
kofu ʻaki ʻe Sīsuú; koeʻuhi he ʻoku ʻikai ko e ngoueʻanga ia ʻa e Tamai. ʻOku
ʻikai pehē kuó u maʻu ha mavahevahe ʻiate kimoutolu, ka ko e faʻahinga
kotoa pē ʻo e maʻá.
8 He ko kinautolu kotoa pē ʻoku ʻo e ʻOtuá, pea mo Sīsū Kalaisí, ʻoku nau
kau foki mo ʻenau pīsopé. Pea ko kinautolu kotoa pē ʻe foki mai ʻi he
fakatomalá ki he uouangataha ʻo e siasí, ʻe hoko foki ʻa kinautolú ni ko e kau
tamaioʻeiki ʻa e ʻOtuá, koeʻuhi ke nau moʻui ʻo fakatatau kia Sīsū.
9 ʻE kāinga, ʻoua naʻa kākaaʻi ʻa kimoutolu; kapau ʻe muimui ha taha ʻiate ia
ʻokú ne māvahevahe ʻi he siasí, ʻe ʻikai te ne maʻu ʻa e puleʻanga ʻo e ʻOtuá.
Kapau ʻe ʻaʻeva ha taha ʻi ha toe fakakaukau kehe, ʻoku ʻikai ke ne tui ki he
holi ʻa Kalaisi.
10 Ko ia, tuku ke hoko ia ko hoʻomou feinga ke maʻu kotoa ʻa e ngaahi meʻa
maʻoniʻoni tatau.
11 He ʻoku taha pē ʻa e kakano ʻo hotau ʻEiki ko Sīsū Kalaisí; pea ko e ipu ʻe
taha ʻi he fāitaha ʻi hono totó; ʻolita ʻe taha;
12 Pea hangē ko ia ʻoku ʻi ai ha pīsope ʻe taha, fakataha mo ʻene kau tīkoní,
pea mo e kau tīkoní ko hoku kaungā-tamaioʻeiki: koeʻuhí ko ia, ko ia kotoa pē
ʻoku mou faí, ke mou fai ia ʻo fakatatau ki he finangalo ʻo e ʻOtuá.
VAHE 2
1 ʻE hoku ngaahi tokoua, ʻoku hanga ʻe he ʻofa ʻoku ou maʻu kiate kimoutolú
ʻo ngaohi au ke u toe lahi ange; pea ʻi heʻeku maʻu ha fiefia lahi ʻiate
kimoutolú, ʻoku ou feinga ai ke maluʻi ʻa kimoutolu mei he fakatuʻutāmakí;
pe ko au, ka ko Sīsū Kalaisi; ʻa ia ʻoku ou haʻi ai ʻoku ou manavasiʻi lahi ange,
ʻo hange pe ko ʻeku ʻi he hala ki he faingataʻaʻia.
2 Ka ʻe hanga ʻe hoʻo lotu ki he ʻOtuá ʻo ngaohi au ke u haohaoa, koeʻuhí ke
u lava ʻo maʻu ʻa e tufakanga ko iá, ʻa ia ʻoku ʻomi kiate au ʻe he ʻaloʻofa ʻa e
ʻOtuá: Ke u lau ʻa e Ongoongoleleí ki he kakano ʻo Kalaisí; pea ki he kau
ʻAposetoló ki he kau ʻaposetolo kimuʻa ʻi he siasí.
3 Tau ʻofa foki ʻi he kau palōfitá, ʻo hangē ko ʻenau tataki ʻa kitautolu ki he
Ongoongoleleí, mo e ʻamanaki lelei ʻia Kalaisí, mo ʻamanaki atu kiate ia.
4 ʻA ia naʻa nau tui foki naʻe fakamoʻui ʻa kinautolu ʻi he uouangataha ʻa Sīsū
Kalaisí; ʻo nau hoko ko e kau tangata māʻoniʻoni, ʻoku taau ke ʻofaʻi, mo ofo;
5 Kuo nau maʻu ha fakamoʻoni meia Sīsū Kalaisi, pea ʻoku lau fakataha
kinautolu mo e Ongoongolelei ʻo ʻetau ʻamanaki leleí.
6 Ka ʻo kapau ʻe malanga ʻaki ʻe ha taha ʻa e fono faka-Siú kiate kimoutolu,
ʻoua ʻe tokanga kiate ia; he ʻoku lelei ange ke maʻu ʻa e tokāteline ʻa Kalaisí
mei ha taha kuo kamu, ʻi he lotu faka-Siú mei ha taha ʻoku ʻikai kamu.
7 Ka ʻo kapau ʻe ʻikai lau ʻe ha taha ʻo kau kia Kalaisi Sīsū, ʻoku hangē kiate
au ko e ngaahi maka fakamanatu mo e ngaahi fonualoto ʻo e maté, ʻa ia kuo
tohi ai ʻa e ngaahi hingoa pē ʻo e tangatá.
8 Ko ia ke ke hola mei he ngaahi faiva kovi mo e ngaahi tauhele ʻa e pilinisi
ʻo e māmani ko ʻení; telia naʻa ʻi ai ha taimi ʻe ngaohikovia ai ʻa kimoutolu ʻe
heʻene kākaá ʻoku mou fakaʻau ʻo momoko ʻi hoʻomou manavaʻofá. Ka mou
fakataha kotoa mai ki he feituʻu tatau mo ha loto kakato.
9 Pea ʻoku ou tāpuakiʻi ʻa hoku ʻOtuá koeʻuhi ke u maʻu ha konisēnisi lelei
kiate kimoutolu, pea ke ʻoua naʻa ʻi ai ha taha ʻiate kimoutolu ke ne pōlepole
fakahāhā pe fakafoʻituitui, kuó u sinó ʻi ha meʻa lahi pe siʻisiʻi kiate ia.
10 Pea ʻoku ou fakaʻamu kiate kinautolu kotoa kuó u talanoa mo iá, ke ʻoua
naʻa hoko ia ko ha fakamoʻoni ke talatalaakiʻi ʻaki kinautolu.
11 He neongo kuo mei kākaaʻi au ʻe ha niʻihi ʻo fakatatau ki he kakanó, ka ko
e laumālié, ʻa ia ʻoku mei he ʻOtuá, ʻoku ʻikai kākaaʻi ia; he ʻokú ne ʻafioʻi ʻa
e potu ʻoku haʻu ki aí mo e potu ʻoku ʻalu ki aí, pea valokiʻi ʻa e ngaahi meʻa
lilo ʻo e lotó.
12 Naʻá ku tangi lolotonga ʻeku ʻi homou lotolotongá; Naʻá ku lea leʻo lahi ai:
ʻalu ki he pīsopé, pea ki he kau tīkoní, pea ki he kau tīkoní.
13 Ko ʻeni naʻe pehē ʻe he niʻihi naʻá ku lea ʻaki ʻeni ʻo hangē ko ʻeku
mamata ki he mavahevahe ʻe hoko mai ʻi homou lotolotongá.
14 Ka ko ʻeku fakamoʻoní ia koeʻuhí ko kinautolu ʻoku ou haʻi aí, pea ʻoku
ʻikai te u ʻilo ha meʻa ʻe taha mei ha tangata. Ka naʻe lea ʻa e Laumālié ʻo
pehē: ʻOua naʻá ke fai ha meʻa taʻe kau ai ʻa e pīsopé:
15 Tauhi homou sinó ke hoko ko e temipale ʻo e ʻOtuá: ʻOfa ʻi he
uouangataha; Hola mei he mavahevahe; Hoko ko e kau muimui ʻo Kalaisi, ʻo
hangē ko ʻene Tamaí.
16 Ko ia naʻá ku fai ʻa e meʻa naʻe hoko kiate aú, ʻo hangē ko e tangata naʻe
kau ki he uouangatahá. He ko e potu ʻoku ʻi ai ʻa e mavahevahe mo e houhaú,
ʻoku ʻikai ʻafio ai ʻa e ʻOtuá.
17 Ka ʻoku fakamolemoleʻi ʻe he ʻEikí ʻa kinautolu kotoa pē ʻoku fakatomalá,
ʻo kapau te nau foki ki he uouangataha ʻa e ʻOtuá, pea ki he fakataha alēlea ʻa
e pīsopé.
18 He ʻoku ou falala ki he ʻaloʻofa ʻa Sīsū Kalaisí te ne fakatauʻatāinaʻi ʻa
kimoutolu mei he haʻi kotoa pē.
19 Ka ʻoku ou naʻinaʻi atu kiate kimoutolu ke ʻoua naʻa mou fai ha meʻa ʻi he
fekeʻikeʻí, kae fakatatau pē ki he fakahinohino ʻa Kalaisí.
20 Koeʻuhí he kuó u fanongo ʻi ha niʻihi ʻoku pehē; kapau he ʻikai ke u maʻu
ia ʻi he ngaahi tatau totonú, he ʻikai ke u tui ʻe tohi ia ʻi he Ongoongoleleí.
Pea ʻi heʻeku pehē, Kuo tohí; naʻa nau tali ʻa e meʻa naʻe toka ʻi muʻa ʻiate
kinautolu ʻi heʻenau ngaahi tatau kuo fakakeheʻi.
21 Ka kiate au, ko Sīsū Kalaisi ʻoku ʻikai ko e ngaahi maka fakamanatu taʻe-
faʻa-ʻauʻauhá ʻi he māmaní; fakataha mo e ngaahi maka fakamanatu taʻe hano
mele, ʻa hono kolosi, mo e pekia, mo e toetuʻu, pea mo e tui ʻoku ʻiate ia; ʻa
ia ʻoku ou fakaʻamu, ʻi hoʻomou ngaahi lotu, ke fakatonuhiaʻi.
22 Ko e moʻoni ʻoku lelei ʻa e kau taulaʻeikí; ka ʻoku lelei ange ʻa e
Taulaʻeiki Lahi kuo fakatukupaaʻi ki ai ʻa e Māʻoniʻoni ʻo e Ngaahi
Māʻoniʻoní; pea ko ia toko taha pē kuo tuku ki ai ʻa e ngaahi meʻa lilo ʻa e
ʻOtuá.
23 Ko e matapā ia ʻo e Tamaí; ʻa ia ʻoku hū ki ai ʻa ʻĒpalahame, mo ʻAisake,
mo Sēkope, mo e kau palōfita kotoa pē; pea pehe ki he kau ʻAposetolo, pea
mo e Siasi.
24 Pea ʻoku tupu mei he ngaahi meʻá ni kotoa pē ʻa e uouangataha ʻa ia ʻoku
mei he ʻOtuá. ʻOku ʻi ai ha niʻihi ʻo e Ongoongolelei. ʻa ia ʻoku ʻi ai ʻo
maʻolunga ange ia ʻi he ngaahi kuonga fakakosipeli kehe kotoa pe; ʻa ia, ko e
ha mai ʻa hotau Fakamoʻui, ko e ʻEiki ko Sisu Kalaisi, ʻa ʻene holi mo e
toetuʻu.
25 He naʻe ʻuhinga kiate ia ʻa e kau palōfita ʻofeiná; ka ko e ongoongoleleí ʻa
e haohaoa ʻo e taʻe-faʻa-ʻauʻauhá. Ko ia ʻoku lelei ʻa e fakataha kotoa pē, ʻo
kapau ʻoku mou tui ki he manavaʻofá.
VAHE 3
1 Ko ʻeni ko e meʻa ki he siasi ʻo ʻAniteoke ʻa ia ʻoku ʻi Sīliá, he kuo fakahā
mai kiate au ʻi hoʻomou ngaahi lotú mo e loto ʻa ia ʻoku mou maʻu ki aí ʻia
Sīsū Kalaisí, ʻoku ʻi he melino; te ke hoko ko e siasi ʻo e ʻOtuá, ke fakanofo
ha tīkoni ke ʻalu atu kiate kinautolu ʻo hoko ko e fakafofonga ʻo e ʻOtuá;
koeʻuhí ke ne fiefia fakataha mo kinautolu ʻ i he taimi ʻ oku nau fakataha aí,
pea fakalāngilangiʻi ʻ a e huafa ʻ o e ʻ Otuá.
2 ʻOku monūʻia ʻa e tangata ko ia ʻia Sīsū Kalaisí, ʻa ia ʻe ʻiloʻi ʻokú ne taau
mo ha ngāue pehē; pea ʻe fakalāngilangiʻi foki mo kimoutolu.
3 Ko ʻeni kapau te mou loto ki ai, ʻoku ʻikai taʻemalava ke mou fai ʻeni
koeʻuhi ko e ʻaloʻofa ʻa e ʻOtuá; ʻo hange foki ko hono fekauʻi atu kinautolu
ʻe he ngaahi Siasi neighbouring kehe, ko ha kau pisope ʻe niʻihi, kau
taulaʻeiki mo e kau tikoni.
4 Pea hangē ko Filio ko e tīkoni ʻo Kilikiá, ko ha tangata moʻui taau ʻaupito,
ʻokú ne kei ngāue pē kiate au ʻi he folofola ʻa e ʻOtuá: fakataha mo Rheus ʻo
ʻAgathopolis, ko ha tokotaha lelei makehe, ʻa ia naʻe muimui ʻiate au mei
Sīlia, ʻo ʻikai kau ki heʻene moʻuí: ʻOku fakamoʻoni foki ʻa kinautolu ni kiate
kimoutolu.
5 Pea ʻoku ou fakafetaʻi au ki he ʻOtuá koeʻuhí ko kimoutolu ʻoku mou maʻu
iá ʻo hangē ko hono tali ʻa kimoutolu ʻe he ʻEikí. Ka kiate kinautolu ʻoku
taʻefakalāngilangiʻi kinautolú, ʻofa ke fakamolemoleʻi ʻa kinautolu ʻi he
ʻaloʻofa ʻa Sīsū Kalaisí.
6 ʻOku fakaʻapaʻapa atu kiate kimoutolu ʻa e ʻofa faka-Kalaisi ʻa e kāinga
ʻoku ʻi Taloá: ʻa ia ʻoku ou tohi mei ai he taimí ni ʻe Burrhus, ʻa ia naʻe
fekauʻi mai mo au ʻe he niʻihi ʻo ʻEfesō mo Sīmaná, ke fakaʻapaʻapaʻi.
7 ʻOfa ke fakaʻapaʻapaʻi kinautolu ʻe hotau ʻEiki ko Sīsū Kalaisí; ʻa ia ʻoku
nau ʻamanaki lelei ki aí, ʻi he kakanó, mo e laumālié fakatouʻosi, mo e
laumālié; ʻi he tui, ʻi he ʻofa, ʻi he uouangataha. Nofo ā ʻia Kalaisi Sīsū ko
ʻetau ʻamanaki angamahení.