Revelation 22 is the twenty-second chapter of the Book of Revelation or the Apocalypse of John, the final chapter of the New Testament and of the Christian Bible. The book is traditionally attributed to John the Apostle, but the precise identity of the author remains a point of academic debate; the original text is written in Koine Greek. This chapter is divided into 21 verses; some of the oldest manuscripts containing this chapter are: Codex Sinaiticus Codex Alexandrinus The Book of Revelation is missing from Codex Vaticanus and this chapter is missing from Codex Ephraemi Rescriptus. New King James Version And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. New King James Version In the middle of its street, on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month; the leaves of the tree were for the healing of the nations. The exact construction and punctuation of this sentence "is not quite certain".
The King James Version, New King James Version and Darby translations place the tree of life in the middle of the street and on either side of the river. The American Standard Version locates the river of water of life in the midst of the street and clarifies that the tree of life was to be found "on this side of the river and on that". Scottish theologian William Robertson Nicoll in the Expositor's Greek Testament describes the street as a "boulevard" and refers to "the trees of life" on either side of the river. New King James Version There shall be no night there: They need no lamp nor light of the sun, for the Lord God gives them light, and they shall reign ever. New King James Version I am the Alpha and the Omega, the Beginning and the End, the First and the Last; some early manuscripts have text, translated as the First and the Last, the Beginning and the End. “I, have sent My angel to testify to you these things in the churches. I am the Root and the Offspring of David, the Bright and Morning Star.”"Root" refers to Isaiah 11:1 "Bright and Morning Star" claims the title that Lucifer tried to use for itself.
New King James Version He who testifies to these things says, “Surely I am coming quickly”. Amen. So, Lord Jesus! New King James Version The grace of our Lord Jesus Christ be with you all. Amen. Alpha and Omega David Jerusalem Jesus Christ John's vision of the Son of Man Names and titles of Jesus in the New Testament Related Bible parts: Isaiah 11, Isaiah 14, Revelation 1, Revelation 19, Revelation 20, Revelation 21 Revelation 22 NIV
Tu BiShvat is a Jewish holiday occurring on the 15th day of the Hebrew month of Shevat. It is called "Rosh HaShanah La'Ilanot" "New Year of the Trees." In contemporary Israel, the day is celebrated as an ecological awareness day, trees are planted in celebration. The name Tu BiShvat is derived from the Hebrew date of the holiday, which occurs on the fifteenth day of Shevat. "Tu" stands for the Hebrew letters Tet and Vav, which together have the numerical value of 9 and 6, adding up to 15. Tu BiShvat is a recent name. Tu BiShvat appears in the Mishnah in Tractate Rosh Hashanah as one of the four new years in the Jewish calendar; the discussion of when the New Year occurs was a source of debate among the rabbis, who argued: The first of Nisan is the "new year for kings and festivals". The first of Elul is the "new year for the tithe of cattle"; the first of Tishrei is the "new year for years", "for release years", jubilees and for the tithe of vegetables. The first of Shevat is the "new year for trees" according to the school of Shammai.
The rabbis ruled in favor of Hillel on this issue and the 15th of Shevat became the date for calculating the beginning of the agricultural cycle for the purpose of biblical tithes. Orlah refers to a biblical prohibition on eating the fruit of trees produced during the first three years after they are planted. Neta Reva'i refers to the biblical commandment to bring fourth-year fruit crops to Jerusalem as a tithe. Maaser Sheni was a tithe, collected in Jerusalem and Maaser Ani was a tithe given to the poor that were calculated by whether the fruit ripened before or after Tu BiShvat. Of the talmudic requirements for fruit trees which used Tu BiShvat as the cut-off date in the Hebrew calendar for calculating the age of a fruit-bearing tree, Orlah remains to this day in the same form it had in talmudic times. In the Orthodox Jewish world, these practices are still observed today as part of Halacha, Jewish law. Fruit that ripened on a three-year-old tree before Tu BiShvat is considered orlah and is forbidden to eat, while fruit ripening on or after Tu BiShvat of the tree's third year is permitted.
In the 1st, 2nd, 4th and 5th years of the Shmita cycle Maaser Sheni is observed today by a ceremony redeeming tithing obligations with a coin. Tu BiShvat is the cut-off date for determining. Tu BiShvat falls on the 15th day of the Hebrew month of Shevat and begins a three-month series of mid-month full moons that culminate in Passover. In the Middle Ages, Tu BiShvat was celebrated with a feast of fruits in keeping with the Mishnaic description of the holiday as a "New Year." In the 16th century, the kabbalist Rabbi Yitzchak Luria of Safed and his disciples instituted a Tu BiShvat seder in which the fruits and trees of the Land of Israel were given symbolic meaning. The main idea was that eating ten specific fruits and drinking four cups of wine in a specific order while reciting the appropriate blessings would bring human beings, the world, closer to spiritual perfection. In Israel, the kabbalistic Tu BiShvat seder has been revived, is now celebrated by many Jews and secular. Special haggadot have been written for this purpose.
In the Chassidic community, some Jews pickle or candy the etrog from Sukkot and eat it on Tu BiShvat. Some pray. On Tu BiShvat 1890, Rabbi Ze'ev Yavetz, one of the founders of the Mizrachi movement, took his students to plant trees in the agricultural colony of Zichron Yaakov; this custom was adopted in 1908 by the Jewish Teachers Union and by the Jewish National Fund, established in 1901 to oversee land reclamation and afforestation of the Land of Israel. In the early 20th century, the Jewish National Fund devoted the day to planting eucalyptus trees to stop the plague of malaria in the Hula Valley. Over a million Israelis take part in the Jewish National Fund's Tu BiShvat tree-planting activities. In keeping with the idea of Tu BiShvat marking the revival of nature, many of Israel's major institutions have chosen this day for their inauguration; the cornerstone-laying of the Hebrew University of Jerusalem took place on Tu BiShvat 1918. As a modern day nod to the medieval "feast of fruits" in 2019 the IDF purchased 10 tons of dried fruits to distribute to soliders throughout Israel.
The fruits purchased included 500kg of almonds, 1 ton of peanuts, 2.2 tons of raisins, 500 kg of walnuts, 1500 kg of dried apricots, 500 kg of dried cranberries, 1000 kg of banana chips. According to Israel's agricultural ministry, most dried fruit available in present day Israel is imported from Turkey. Tu BiShvat is the Israeli Arbor Day, it is referred to by that name in international media. Ecological organizations in Israel and the diaspora have adopted the holiday to further environmental-awareness programs. On Israeli kibbutzim, Tu BiShvat is celebrated as an agricultural holiday. Hebrew numerals List of Jewish prayers and bless
Books of Chronicles
In the Christian Bible, the two Books of Chronicles follow the two Books of Kings and precede Ezra–Nehemiah, thus concluding the history-oriented books of the Old Testament. In the Hebrew Bible, Chronicles is a single book, called Diḇrê Hayyāmîm, is the final book of Ketuvim, the third and last part of the Tanakh. Chronicles was called I and II Paralipoménōn; the English name comes from the Latin name chronikon, given to the text by scholar Jerome in the 5th century. Chronicles starts with a genealogy from the first human being and passes into a biblical narrative of the history of ancient Judah and Israel until the proclamation of King Cyrus the Great; the Chronicles narrative begins with Adam and the story is carried forward entirely by genealogical lists, down to the founding of the first Kingdom of Israel. The bulk of the remainder of 1 Chronicles, after a brief account of Saul, is concerned with the reign of David; the next long section concerns David's son Solomon, the final part is concerned with the Kingdom of Judah with occasional references to the second kingdom of Israel.
In the last chapter Judah is destroyed and the people taken into exile in Babylon, in the final verses the Persian king Cyrus the Great conquers the Neo-Babylonian Empire, authorises the restoration of the Temple in Jerusalem, the return of the exiles. A single work, Chronicles was divided into two in the Septuagint, a Greek translation produced in the 3rd and 2nd centuries BC, it has three broad divisions: the genealogies in chapters 1–9 of 1 Chronicles. Within this broad structure there are signs that the author has used various other devices to structure his work, notably the drawing of parallels between David and Solomon; the last events in Chronicles take place in the reign of Cyrus the Great, the Persian king who conquered Babylon in 539 BC. It was composed between 400–250 BC, with the period 350–300 BC the most likely; the latest person mentioned in Chronicles is Anani, an eighth-generation descendant of King Jehoiachin according to the Masoretic Text. Anani's birth would have been sometime between 425 and 400 BC.
The Septuagint gives an additional five generations in the genealogy of Anani. For those scholars who side with the Septuagint's reading, Anani's date of birth is a century later. Chronicles appears to be the work of a single individual, with some additions and editing; the writer was male a Levite, from Jerusalem. He was well read, a skilled editor, a sophisticated theologian, his intention was to use Israel's past to convey religious messages to his peers, the literary and political elite of Jerusalem in the time of the Achaemenid Empire. Jewish and Christian tradition identified this author as the 5th century BC figure Ezra, who gives his name to the Book of Ezra. One of the most striking, although inconclusive, features of Chronicles is that its closing sentence is repeated as the opening of Ezra–Nehemiah; the latter half of the 20th century saw a radical reappraisal, many now regard it as improbable that the author of Chronicles was the author of the narrative portions of Ezra–Nehemiah. Much of the content of Chronicles is a repetition of material from other books of the Bible, from Genesis to Kings, so the usual scholarly view is that these books, or an early version of them, provided the author with the bulk of his material.
It is, possible that the situation was rather more complex, that books such as Genesis and Samuel should be regarded as contemporary with Chronicles, drawing on much of the same material, rather than a source for it. There is the question of whether the author of Chronicles used sources other than those found in the Bible: if such sources existed, it would bolster the Bible's case to be regarded as a reliable history. Despite much discussion of this issue, no agreement has been reached; the translators who created the Greek version of the Hebrew Bible called this book "Things Left Out", indicating that they thought of it as a supplement to another work Genesis-Kings, but the idea seems inappropriate, since much of Genesis-Kings has been copied without change. Some modern scholars proposed that Chronicles is a midrash, or traditional Jewish commentary, on Genesis-Kings, but again this is not accurate, since the author or authors do not comment on the older books so much as use them to create a new work.
Recent suggestions have been that it was intended as a clarification of the history in Genesis-Kings, or a replacement or alternative for it. The accepted message the author wished to give to his audience was this: God is active in history, the history of Israel; the faithfulness or sins of individual ki
The Book of Psalms referred to as Psalms or "the Psalms", is the first book of the Ketuvim, the third section of the Hebrew Bible, thus a book of the Christian Old Testament. The title is derived from the Greek translation, ψαλμοί, meaning "instrumental music" and, by extension, "the words accompanying the music"; the book is an anthology of individual psalms, with 150 in the Jewish and Western Christian tradition and more in the Eastern Christian churches. Many are linked to the name of David; the Book of Psalms is divided into five sections, each closing with a doxology —these divisions were introduced by the final editors to imitate the five-fold division of the Torah: Book 1 Book 2 Book 3 Book 4 Book 5 Many psalms have individual superscriptions, ranging from lengthy comments to a single word. Over a third appear to be musical directions, addressed to the "leader" or "choirmaster", including such statements as "with stringed instruments" and "according to lilies". Others appear to be references to types of musical composition, such as "A psalm" and "Song", or directions regarding the occasion for using the psalm.
Many carry the names of individuals, the most common being of David, thirteen of these relate explicitly to incidents in the king's life. Others named include Asaph, the sons of Korah, Moses, Ethan the Ezrahite, Heman the Ezrahite; the LXX, the Peshitta, the Latin Vulgate each associate several Psalms with Haggai and Zechariah. The LXX attributes several Psalms to Ezekiel and to Jeremiah. Psalms are identified by a sequence number preceded by the abbreviation "Ps." Numbering of the Psalms differs -- by one, see table -- between Greek manuscripts. Protestant translations use the Hebrew numbering, but other Christian traditions vary: Catholic official liturgical texts follow the Hebrew numbering since 1969; the variance between Massorah and Septuagint texts in this numeration is enough due to a gradual neglect of the original poetic form of the Psalms. It is admitted that Pss. 9 and 10 were a single acrostic poem. Pss. 42 and 43 are shown by identity of subject, of metrical structure and of refrain, to be three strophes of one and the same poem.
The Hebrew text is correct in counting as one Ps. 146 and Ps. 147. Liturgical usage would seem to have split up these and several other psalms. Zenner combines into. 1, 2, 3, 4. A choral ode would seem to have been the original form of Pss. 14 and 70. The two strophes and the epode are Ps. 14. It is noteworthy that, on the breaking up of the original ode, each portion crept twice into the Psalter: Ps. 14 = 53, Ps. 70 = 40:14–18. Other such duplicated portions of psalms are Ps. 108:2–6 = Ps. 57:8–12. This loss of the original form of some of the psalms is allowed by the Biblical Commission to have been due to liturgical practices, neglect by copyists, or other causes; the Septuagint, present in Eastern Orthodox churches, includes a Psalm 151. Some versions of the Peshitta include Psalms 152–155. There are the Psalms of Solomon, which are a further 18 psalms of Jewish origin originally written in Hebrew, but surviving only in Greek and Syriac translation; these and other indications suggest that the current Western Christian and Jewish collection of 150 psalms were selected from a wider set.
Hermann Gunkel's pioneering form-critical work on the psalms sought to provide a new and meaningful context in which to interpret individual psalms—not by looking at their literary context within the Psalter, but by bringing together psalms of the same genre from throughout the Psalter. Gunkel divided the psalms into five primary types: Hymns, songs of praise for God's work in creation or history, they open with a call to praise, describe the motivation for praise, conclude with a repetition of the call. Two sub-categories are "enthronement psalms", celebrating the enthronement of Yahweh as king, Zion psalms, glorifying Mount Zion, God's dwelling-place in Jerusalem. Gunkel described a special subset of "eschatological hymns" which includes themes of future restoration or of judgment. Communal laments. Both communal and individual laments but not always include the following elements: address to God, description of suffering, cursing of the party responsib
Parable of the talents or minas
The Parable of the Talents is one of the parables of Jesus, which appears in two of the synoptic, canonical gospels of the New Testament: Matthew 25:14-30 Luke 19:12-27Although the basic story in each of these parables is the same, the differences between the parables as they appear in the Gospel of Matthew and in the Gospel of Luke are sufficient to indicate that the parables are not derived from the same source. In Matthew, the opening words link the parable to the preceding Parable of the Ten Virgins, which refers to the Kingdom of Heaven; the version in Luke is called the Parable of the Pounds. In both Matthew and Luke, a master puts his servants in charge of his goods while he is away on a trip. Upon his return, the master assesses the stewardship of his servants, he evaluates them according to how faithful each was in making wise investments of his goods to obtain a profit. It is clear. A gain indicated faithfulness on the part of the servants; the master rewards his servants according to.
He gives them a positive reward. To the single unfaithful servant, who "played it safe", a negative compensation is given. A thematically variant parable appears in the non-canonical Gospel of the Hebrews. While the basic story in each of these parables is the same, the settings are quite different; the setting of the parable of the talents in Matthew 25 is the Mt. Olivet discourse. In Matthew 24-25, the overall theme is end-time events and parables. "The direct cautions and warnings must be for the disciples —warnings to be watchful and to be ready for Christ's coming". The setting of the parable of the minas in Luke 19 was out in the open among the crowd. Zacchaeus had just believed and the Lord acknowledged his salvation. But, the crowd was now looking for Jesus to set up his kingdom; the "Parable of the Talents", in Matthew 25:14–30 tells of a master, leaving his house to travel, before leaving, entrusted his property to his servants. According to the abilities of each man, one servant received five talents, the second servant received two talents, the third servant received one talent.
The property entrusted to the three servants was worth 8 talents, where a talent was a significant amount of money. Upon returning home, after a long absence, the master asks his three servants for an account of the talents he entrusted to them; the first and the second servants explain that they each put their talents to work, have doubled the value of the property with which they were entrusted. You have been faithful over a little. Enter into the joy of your master.' The third servant, had hidden his talent, had buried it in the ground, was punished by his master: "Then the one who had received the one talent came and said,'Sir, I knew that you were a hard man, harvesting where you did not sow, gathering where you did not scatter seed, so I was afraid, I went and hid your talent in the ground. See, you have what is yours.' But his master answered,'Evil and lazy servant! So you knew that I harvest where I didn't sow and gather where I didn't scatter? You should have deposited my money with the bankers, on my return I would have received my money back with interest!
Therefore take the talent from him and give it to the one who has ten. For the one who has will be given more, he will have more than enough, but the one who does not have what he has will be taken from him. And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.'" In Luke's Gospel, Jesus told this parable because he was near Jerusalem and because his disciples thought the kingdom of God would appear immediately. The objective of investing or trading during the absence of the master was intended to counter expectations of the immediate appearance of God's kingdom; the parable of the minas is similar to the parable of the talents, but differences include the inclusion of the motif of a king obtaining a kingdom and the entrusting ten servants each with one mina, rather than a number of talents. Only the business outcomes and consequential rewards of three of the servants' trading were related. Additionally, Luke included at the beginning an account of citizens sending a message after the nobleman to say that they did not want him as their ruler.
The parallels between the Lukan material and Josephus' writings have long been noted. The core idea, of a man traveling to a far country being related to a kingdom, has vague similarities to Herod Archelaus traveling to Rome in order to be given his kingdom. Josephus describes Jews sending an embassy to Augustus, while Archelaus is travelling to Rome, to complain that they do not want Archelaus as their ruler. Eusebius of Caesarea includes a paraphrased summary of a parable of talents taken from a "Gospel written in Hebrew script".
Judaism is the religion of the Jewish people. It is an ancient, Abrahamic religion with the Torah as its foundational text, it encompasses the religion and culture of the Jewish people. Judaism is considered by religious Jews to be the expression of the covenant that God established with the Children of Israel. Judaism encompasses a wide body of texts, theological positions, forms of organization; the Torah is part of the larger text known as the Tanakh or the Hebrew Bible, supplemental oral tradition represented by texts such as the Midrash and the Talmud. With between 14.5 and 17.4 million adherents worldwide, Judaism is the tenth largest religion in the world. Within Judaism there are a variety of movements, most of which emerged from Rabbinic Judaism, which holds that God revealed his laws and commandments to Moses on Mount Sinai in the form of both the Written and Oral Torah; this assertion was challenged by various groups such as the Sadducees and Hellenistic Judaism during the Second Temple period.
Modern branches of Judaism such as Humanistic Judaism may be nontheistic. Today, the largest Jewish religious movements are Orthodox Judaism, Conservative Judaism, Reform Judaism. Major sources of difference between these groups are their approaches to Jewish law, the authority of the Rabbinic tradition, the significance of the State of Israel. Orthodox Judaism maintains that the Torah and Jewish law are divine in origin and unalterable, that they should be followed. Conservative and Reform Judaism are more liberal, with Conservative Judaism promoting a more traditionalist interpretation of Judaism's requirements than Reform Judaism. A typical Reform position is that Jewish law should be viewed as a set of general guidelines rather than as a set of restrictions and obligations whose observance is required of all Jews. Special courts enforced Jewish law. Authority on theological and legal matters is not vested in any one person or organization, but in the sacred texts and the rabbis and scholars who interpret them.
The history of Judaism spans more than 3,000 years. Judaism has its roots as an organized religion in the Middle East during the Bronze Age. Judaism is considered one of the oldest monotheistic religions; the Hebrews and Israelites were referred to as "Jews" in books of the Tanakh such as the Book of Esther, with the term Jews replacing the title "Children of Israel". Judaism's texts and values influenced Abrahamic religions, including Christianity and the Baha'i Faith. Many aspects of Judaism have directly or indirectly influenced secular Western ethics and civil law. Hebraism was just as important a factor in the ancient era development of Western civilization as Hellenism, Judaism, as the background of Christianity, has shaped Western ideals and morality since Early Christianity. Jews are an ethnoreligious group including those born Jewish, in addition to converts to Judaism. In 2015, the world Jewish population was estimated at about 14.3 million, or 0.2% of the total world population. About 43% of all Jews reside in Israel and another 43% reside in the United States and Canada, with most of the remainder living in Europe, other minority groups spread throughout Latin America, Asia and Australia.
Unlike other ancient Near Eastern gods, the Hebrew God is portrayed as solitary. Judaism thus begins with ethical monotheism: the belief that God is one and is concerned with the actions of mankind. According to the Tanakh, God promised Abraham to make of his offspring a great nation. Many generations he commanded the nation of Israel to love and worship only one God, he commanded the Jewish people to love one another. These commandments are but two of a large corpus of commandments and laws that constitute this covenant, the substance of Judaism. Thus, although there is an esoteric tradition in Judaism, Rabbinic scholar Max Kadushin has characterized normative Judaism as "normal mysticism", because it involves everyday personal experiences of God through ways or modes that are common to all Jews; this is played out through the observance of the Halakha and given verbal expression in the Birkat Ha-Mizvot, the short blessings that are spoken every time a positive commandment is to be fulfilled.
The ordinary, everyday things and occurrences we have, constitute occasions for the experience of God. Such things as one's daily sustenance, the day itself, are felt as manifestations of God's loving-kindness, calling for the Berakhot. Kedushah, nothing else than the imitation of God, is concerned with daily conduct, with being gracious and merciful, with keeping oneself from defilement by idolatry and the shedding of blood; the Birkat Ha-Mitzwot evokes the consciousness of holiness at a rabbinic rite, but the objects employed in the majority of these rites are non-holy and of general character, while the several holy objects are non-theurgic. And not only do ordinary things and occurrences bring with them the experience of God. Everything that happens to a man evokes that exp
Religious texts are texts which religious traditions consider to be central to their practice or beliefs. Religious texts may be used to provide meaning and purpose, evoke a deeper connection with the divine, convey religious truths, promote religious experience, foster communal identity, guide individual and communal religious practice. Religious texts communicate the practices or values of a religious traditions and can be looked to as a set of guiding principles which dictate physical, spiritual, or historical elements considered important to a specific religion; the terms'sacred' text and'religious' text are not interchangeable in that some religious texts are believed to be sacred because of their nature as divinely or supernaturally revealed or inspired, whereas some religious texts are narratives pertaining to the general themes, practices, or important figures of the specific religion, not considered sacred by itself. A core function of a religious text making it sacred is its ceremonial and liturgical role in relation to sacred time, the liturgical year, the divine efficacy and subsequent holy service.
It is not possible to create an exhaustive list of religious texts, because there is no single definition of which texts are recognized as religious. One of the oldest known religious texts is the Kesh Temple Hymn of Ancient Sumer, a set of inscribed clay tablets which scholars date around 2600 BCE; the Epic of Gilgamesh from Sumer, although only considered by some scholars as a religious text, has origins as early as 2150-2000 BCE, stands as one of the earliest literary works that includes various mythological figures and themes of interaction with the divine. The Rig Veda of ancient Hinduism is estimated to have been composed between 1700–1100 BCE, which not only denotes it as one of the oldest known religious texts, but one of the oldest written religious text, still used in religious practice to this day, though no actual evidence of this text exists prior to the 13th century AD. There are many possible dates given to the first writings which can be connected to Talmudic and Biblical traditions, the earliest of, found in scribal documentation of the 8th century BCE, followed by administrative documentation from temples of the 5th and 6th centuries BCE, with another common date being the 2nd century BCE.
Although a significant text in the history of religious text because of its widespread use among religious denominations and its continued use throughout history, the texts of the Abrahamic traditions are a good example of the lack of certainty surrounding dates and definitions of religious texts. High rates of mass production and distribution of religious texts did not begin until the invention of the printing press in 1440, before which all religious texts were hand written copies, of which there were limited quantities in circulation. A religious canon refers to the accepted and unchanging collection of texts which a religious denomination considers comprehensive in terms of their specific application of texts. For example, the content of a Protestant Bible may differ from the content of a Catholic Bible - insofar as the Protestant Old Testament does not include the Deuterocanonical books while the Roman Catholic canon does. Protestants and Catholics use the same 27 book NT canon, as well as the same 39 book OT protocanon shared by Jews.
The word "canon" comes from the Sumerian word meaning "standard". The terms "scripture" and variations such as "Holy Writ", "Holy Scripture" or "Sacred Scripture" are defined by the Oxford English Dictionary as terms which apply to Biblical text and the Christian tradition. Hierographology is the study of sacred texts; the following is an in-exhaustive list of links to specific religious texts which may be used for further, more in-depth study. A Course in Miracles The writings of Franklin Albert Jones a.k.a. Adi Da Love-Ananda Samraj Aletheon The Companions of the True Dawn Horse The Dawn Horse Testament Gnosticon The Heart of the Adi Dam Revelation Not-Two IS Peace Pneumaton Transcendental Realism The Nine Freedoms Havamal Eddur Great Hymn to the Aten The Akilathirattu Ammanai The Arul Nool The Borgia Group codices Books by Bahá'u'lláh The Four Valleys The Seven Valleys The Hidden Words of Bahá’u’lláh The Hidden Words of Bahá’u’lláh Gems of Divine Mysteries The Book of Certitude Summons of the Lord of Hosts Tabernacle of Unity Kitáb-i-Aqdas Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas Epistle to the Son of the Wolf Gleanings from the Writings of Bahá'u'lláh Bon Kangyur and Tengyur Theravada BuddhismThe Tipitaka or Pāli Canon Vinaya Pitaka Sutta Pitaka Digha Nikaya, the "long" discourses.
Majjhima Nikaya, the "middle-length" discourses. Samyutta Nikaya, the "connected" discourses. Anguttara Nikaya, the "numerical" discourses. Khuddaka Nikaya, the "minor collection". Abhidhamma PitakaEast Asian Mahayana The Chinese Buddhist Mahayana sutras, including Diamond Sutra and the Heart Sutra Shurangama Sutra and its Shurangama Mantra Great Compassion Mantra Pure Land Buddhism Infinite Life Sutra Amitabha Sutra Contemplation Sutra other Pure Land Sutras Tiantai and Nichiren Lotus Sutra Shingon Mahavairocana Sutra Vajrasekhara SutraTibeta