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Psalms 48

 1  Gamhanan si Jehova, ug dalayegon gayud sa pag-ayo , Sa ciudad sa atong Dios, sa iyang bukid nga balaan.
 2  Matahum sa gitas-on, ang kalipay sa tibook nga yuta. Mao ang bukid sa Sion, sa mga dapit sa amihanan. Ang ciudad sa gamhanang Hari.
 3  Ang Dios nagpaila sa iyang kaugalingon sa mga palacio niini nga maoy dalangpanan.
 4  Kay, ania karon, ang mga hari manag-alirong sa ilang kaugalingon, Sila ming-agi sa tingub.
 5  Nakakita sila niini, unya sila nanghibulong; Nangalisang sila, nangalagiw sila sa pagdali.
 6  Ang panagkurog didto mingdakup kanila, Kasakit, ingon sa usa ka babaye nga nagaanak.
 7  Uban sa hangin sa timogan. Ginaguba mo ang mga sakayan sa Tarsis.
 8  Ingon sa among nadungog mao man ang among nakita Sa ciudad ni Jehova sa mga panon, sa ciudad sa atong Dios: Ang Dios magapahamutang niini sa walay katapusan. (Selah
 9  Nagapalandong kami sa imong mahigugmaong-kalolot, Oh Dios, Diha sa kinataliwad-an sa imong templo.
 10  Ingon sa imong ngalan; Oh Dios, Mao usab ang imong pagdayeg ngadto sa mga kinatumyan sa yuta: Ang imong toong kamot napuno sa pagkamatarung.
 11  Palipaya ang bukid sa Sion, Pamayaa ang mga anak nga babaye sa Juda, Tungod sa imong mga paghukom.
 12  Manlakaw kamo sa paglibut sa Sion, ug libuton ninyo siya; Isipa ninyo ang iyang mga torre;
 13  Larawa pag-ayo ang iyang mga kuta; Sud-onga ang iyang mga palacio: Aron ikasugilon ninyo sa kaliwatan nga umalabut.
 14  Kay kining Dios mao ang atong Dios sa mga katuigan nga walay katapusan: Siya mao ang atong magmamando bisan hangtud sa kamatayon.



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Psalms 47

 1  Oh pagakpaka ninyo ang inyong mga kamot, ngatanan kamong katawohan; Managhugyaw kamo ngadto sa Dios uban ang tingog sa pagdaug.
 2  Kay si Jehova ang Hataas Uyamut makalilisang uyamut; Siya maoy usa ka dakung Hari sa ibabaw sa tibook nga yuta.
 3  Gidaug niya ang mga katawohan sa ilalum nato, Ug ang mga nasud sa ilalum sa atong mga tiil.
 4  Siya nagapili sa atong panulondon alang kanato, Sa himaya ni Jacob nga iyang gihigugma. (Selah)
 5  Mikayab ang Dios inubanan sa paghugyaw, Si Jehova uban sa tingog sa usa ka trompeta.
 6  Manag-awit ug mga pagdayeg ngadto sa Dios, manag-awit ug mga pagdayeg: Manag-awit ug mga pagdayeg ngadto sa atong Hari, manag-awit ug mga pagdayeg.
 7  Kay ang Dios mao ang Hari sa tibook nga yuta: Manag-awit kamo ug mga pagdayeg uban ang salabutan.
 8  Ang Dios nagahari ibabaw sa mga nasud: Ang Dios nagalingkod sa iyang balaan nga trono.
 9  Ang mga principe sa mga katawohan nanagtigum sa tingub Aron mahimong katawohan sa Dios ni Abraham; Kay ang mga taming sa yuta iya man sa Dios: Siya gayud ang gibayaw sa kahitas-an.



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#Psalms 46

 1  Ang Dios mao ang atong dalangpanan ug kalig-on, Madali nga katabang sa atong kalisdanan.
 2  Busa dili kami mahadlok, bisan ang yuta pagaalid-an, Ug bisan ang mga bukid pagauyugon ngadto sa kahiladman sa kadagatan;
 3  Bisan ang mga tubig niini magangulob ug mangalubog, Bisan ang mga bukid mangurog gumikan sa pagtubo niini. (Selah)
 4  Adunay usa ka suba nga ang mga sapa niya makapahamuot sa ciudad da Dios, Ang balaang dapit sa mga tabernaculo sa Hataas Uyamut.
 5  Ang Dios anaa sa taliwala niya; siya dili matarug: Ang Dios magatabang kaniya, ug kana himoon sa pagbanagbanag sa kabuntagon
 6  Ang mga nasud naglungotlungot, ang mga gingharian giuyog: Ang iyang tingog iyang gipalanog, ang yuta natunaw.
 7  Si Jehova sa mga panon nagauban kanato; Ang atong dalangpanan mao ang Dios ni Jacob. (Selah)
 8  Umari kamo , tan-awa ang mga buhat ni Jehova, Unsa ang mga pagkalaglag nga gibuhat niya sa yuta.
 9  Nagapahunong siya sa mga gubat hangtud sa kinatumyan sa yuta; Gibali niya ang pana, ug gibunggo ang bangkaw; Sa kalayo gisunog niya ang mga carro.
 10  Humilum kamo ug ilhon ninyo nga ako mao ang Dios. Pagabayawon ako sa taliwala sa mga nasud, pagabayawon ako dinhi sa yuta.
 11  Si Jehova sa mga panon nagauban kanato; Ang atong dalangpanan mao ang Dios ni Jacob. (Selah)



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Psalms 45

 1  Nagaawas ang kasingkasing ko sa maayong butang; Nagasulti ako sa mga butang nga gibuhat ko mahatungod sa hari: Ang akong dila maoy dagang sa usa ka andam nga magsusulat.
 2  Ikaw matahum pa kay sa mga anak sa mga tawo; Ang gracia gibubo diha sa ibabaw sa imong mga ngabil: Busa ang Dios nagpanalangin kanimo sa walay katapusan.
 3  Ibakus mo ang imong pinuti likus sa imong hawak, Oh kusganon, Ang imong himaya ug ang imong pagkahalangdon.
 4  Ug diha sa imong pagkahalangdon magakabayo ka nga mauswagon, Tungod sa kamatuoran, ug sa kaaghup, ug sa pagkamatarung: Ug ang imong toong kamot magatudlo kanimo ug mga butang nga makalilisang.
 5  Mahait ang imong mga udyong; Ang katawohan mangapukan sa ilalum nimo; Manglagbas sila sa kasingkasing sa mga kaaway sa hari.
 6  Ang imong trono, Oh Dios, alang sa mga katuigan nga walay katapusan: Usa ka baras sa katul-id mao ang baras sa imong gingharian.
 7  Gihigugma mo ang pagkamatarung, ug gidumtan mo ang pagkadautan: Tungod niana ang Dios, ang imong Dios, nagdihog kanimo, Sa lana sa kalipay labaw kay sa imong mga kaubanan.
 8  Mahumot ang imong tanang mga bisti sa mirra, ug mga aloe, ug casia; Gikan sa mga palacio nga marfil ang mga kinuldasan nga mga tulonggon naglipay kanimo.
 9  Ang mga anak nga babaye sa hari maoy kauban sa taliwala sa halangdon nga kababayen-an: Sa imong toong kamot magatindog ang reina nga adunay bulawan sa Ofir.
 10  Patalinghug, Oh anak nga babaye, ug magpalandong ka, ug ikiling ang imong igdulungog; Hikalimti usab ang imong kaugalingong katawohan, ug ang balay sa imong amahan:
 11  Sa ingon niana ang hari magatinguha sa imong katahum; Kay siya mao ang imong Ginoo; ug pakamahalon mo siya.
 12  Ug ang anak nga babaye sa Tiro moadto uban sa usa ka gasa; Ang dato sa taliwala sa katawohan mangaliyupo sa imong kalooy.
 13  Ang anak nga babaye sa hari nga anaa sa sulod sa palacio maoy tibook nga kahimayaan: Ang iyang bisti maoy hinabol sa hilo nga bulawan.
 14  Siya pagapaatubangon ngadto sa hari diha sa iyang binoldahang bisti : Ang mga ulay nga iyang mga kauban nga magasunod kaniya Pagadad-on nganha kanimo.
 15  Uban sa kalipay ug pagmaya sila pagamandoan: Mosulod sila ngadto sa palacio sa hari.
 16  Puli sa imong mga amahan mao ang imong mga anak, Nga buhaton mong mga principe sa tibook nga yuta.
 17  Himoon ko nga ang imong ngalan pagapahinumduman sa tanang mga kaliwatan: Busa ang mga katawohan mohatag kanimo sa mga pasalamat sa mga katuigan nga walay katapusan.



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Psalms 44

 1  Oh Dios, sa among mga igdulngog nadungog namo, Ang among mga amahan nanagsugilon kanamo, Sa buhat nga gibuhat mo sa ilang mga adlaw, Niadtong karaang mga adlaw.
 2  Ikaw sa imong kamot naghingilin sa mga nasud; Apan sila gipahamutang mo: Gisakit mo ang mga katawohan; Apan gipapatlaag mo sila sa halayong dapit.
 3  Kay sila wala makapanag-iya sa yuta pinaagi sa ilang kaugalingong pinuti, Ni sa ilang kaugalingong bukton nangaluwas sila; Kondili sa imong toong kamot, ug sa imong bukton, ug sa kahayag sa imong nawong, Tungod kay nalooy ikaw kanila.
 4  Ikaw Oh Dios, mao ang akong Hari: Magsugo ka ug kaluwasan alang kang Jacob.
 5  Pinaagi kanimo papahawaon namo ang among mga kabatok: Pinaagi sa imong ngalan among pagatumban ang mga nagatindog batok kanamo.
 6  Kay ako dili mosalig sa akong pana, Ni magaluwas kanako ang akong espada.
 7  Apan ikaw nagluwas kanamo gikan sa among mga kabatok, Ug gipakaulawan mo sila, ang mga nanagdumot kanamo.
 8  Diha sa Dios anaa ang among pagpangandak sa tibook nga adlaw, Ug magahatag kami sa among mga pasalamat sa imong ngalan sa walay katapusan. (Selah
 9  Apan karon imong gisalikway kami , ug gidala mo kami ngadto sa kaulawan, Ug wala ka na mogula uban sa among kasundalohan.
 10  Gipasibog mo kami gikan sa among kabatok; Ug kadtong nanagdumot kanamo nanagpangagaw gikan kanamo alang sa ilang kaugalingon.
 11  Gibutang mo kami sama sa mga carnero nga gitagana alang sa pagkaon, Ug gipapatlaag mo kami sa taliwala sa mga nasud.
 12  Gibaligya mo ang imong katawohan sa walay bili, Ug wala madugangi ang imong bahandi tungod sa ilang bili.
 13  Gibuhat mo kami ingon nga usa ka kaulawan sa among mga silingan, Usa ka yubitonon ug talamayon kanila nga nagalibut kanamo.
 14  Gihimo mo kami nga usa ka pagya sa taliwala sa mga nasud, Usa ka yango-yangoan sa ulo sa taliwala sa mga katawohan.
 15  Sa tibook nga adlaw ania ang akong kaulawan sa atubangan ko, Ug ang kaulaw sa akong nawong nagatabon kanako,
 16  Tungod kay ang tingog niya nga nagatamay ug nagabalikas kanako, Pinaagi sa katarungan sa kaaway ug sa tigpapanimalus.
 17  Kini ngatanan mingdangat sa ibabaw namo; bisan pa niini wala kami malimot kanimo, Ni maglapas kami sa imong tugon.
 18  Ang among kasingkasing wala motalikod, Ni mosimang ang among mga lakang gikan sa imong dalan,
 19  Nga bisan ikaw nagdugmok kanamo sa dapit sa mga irong-ihalas, Ug gitabonan mo kami sa landong sa kamatayon.
 20  Kong mahikalimot kami sa ngalan sa among Dios, Kun nabayaw ang among mga kamot sa lain nga dios;
 21  Dili ba kami pagasusihon sa Dios? Kay siya nahibalo sa mga tinago sa kasingkasing.
 22  Oo, tungod kanimo gipamatay kami sa tibook nga adlaw; Ginaisip kami ingon sa mga carnero alang sa ihawan.
 23  Pagmata, ngano nga nagakatulog ka, Oh Ginoo? Bumangon ka, ayaw kami pag-isalikway sa walay katapusan.
 24  Ngano ba nga ginatagoan mo man ang imong nawong, Ug hingkalimtan mo ang among kasakit, ug ang among pagkadinaugdaug?
 25  Kay ang among kalag gipaumod ngadto sa abug: Ang among lawas nagatapot ngadto sa yuta.
 26  Bumangon ka sa pagtabang q2 kanamo, Ug tubson mo kami tungod sa imong mahigugmaong-kalolot.



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Psalms 43

 1  Hukmi ako, Oh Dios, ug labani ang akong katungod batok a usa ka nasud nga dili-diosnon; Oh luwasa ako gikan sa tawo nga limbongan ug dili matarung.
 2  Kay ikaw mao ang Dios sa akong kalig-on; ngano nga gisalikway mo ako? Ngano nga magalakaw ako nga magabalata tungod sa paglupig sa kaaway?
 3  Oh ipadan-ag ang imong kahayag ug ang imong kamatuoran; pamandoa sila kanako: Ipahatud nila ako ngadto sa imong bungtod nga balaan, Ug ngadto sa imong mga tabernaculo.
 4  Unya moadto ako ngadto sa halaran sa Dios, Ngadto sa Dios nga akong daku uyamut nga kalipay; Ug sa alpa magadayeg ako kanimo, Oh Dios, Dios ko.
 5  Ngano nga nagasubo ka, Oh kalag ko? Lumaum ka sa Dios; kay magadayeg pa ako kaniya, Nga mao ang panabang sa akong nawong, ug ang akong Dios.



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Psalms 42

 1  Ingon nga ang lagsaw nangandoy sa pagpangita sa tubig sa kasapaan, Mao usab ang akong kalag nangandoy sa pagpangita kanimo, Oh Dios.
 2  Ang akong kalag giuhaw sa Dios, sa Dios nga buhi: Anus-a moanha ako ug magapakita sa atubangan sa Dios?
 3  Ang akong mga luha maoy akong tinapay sa adlaw ug sa gabii, Samtang sila sa kanunay nagaingon kanako: Hain man ang imong Dios?
 4  Nahanumdum ako niini nga mga butanga, ug gibubo ko ang akong kalag sa sulod nako, Giunsa ko ang pag-uban sa panon sa katawohan, ug gipangulohan ko sila ngadto sa balay sa Dios, Uban sa tingog sa kalipay ug sa pagdayeg, nga ang usa ka dakung panon nagasaulog sa adlaw nga balaan.
 5  Ngano nga nagasubo ka, Oh kalag ko? Ug ngano nga nagubot ikaw sa sulod nako? Lumaum ka sa Dios; kay magadayeg pa ako kaniya Tungod sa panabang sa iyang nawong.
 6  Oh Dios ko, ang akong kalag nagasubo sa sulod nako: Busa nahinumdum ako kanimo gikan sa yuta sa Jordan, Ug sa mga Hermonhon, sukad sa bungtod sa Misar.
 7  Ang kahiladman nagatawag ngadto sa kahiladman sa dinaguok sa imong mga busay: Ang tanan mong mga balud, ug ang tanan mong mga bakat nangagi sa ibabaw nako.
 8  Bisan pa niini , si Jehova magasugo sa iyang mahigugmaong-kalolot sulod sa adlaw; Ug sa kagabhion ang iyang alawiton magauban kanako, Bisan ang usa ka pag-ampo ngadto sa Dios sa akong kinabuhi.
 9  Magaingon ako sa Dios nga akong bato: Nganong hikalimtan mo ako? Ngano nga magalakaw ako nga magabalata tungod sa paglupig sa mga kaaway?
 10  Ingon sa usa ka espada sa akong mga bukog, ang akong mga kabatok nanagtamay kanako, Samtang nanagpadayon sila sa pag-ingon kanako: Hain man ang imong Dios?
 11  Ngano nga nagsubo ka, Oh kalag ko? Ug ngano nga nagubot ka sa sulod nako? Lumaum ka sa Dios; kay magadayeg pa ako kaniya, Nga mao ang panabang sa akong nawong, ug ang akong Dios.



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Psalms 41

 1  Bulahan siya nga nagapalandong sa mga kabus: Si Jehova magaluwas kaniya sa adlaw sa kadautan.
 2  Si Jehova magabantay kaniya, ug magahatag kaniya ug kinabuhi, Ug mabulahan siya sa ibabaw sa yuta; Ug dili mo siya igatugyan sa kabubut-on sa iyang mga kaaway.
 3  Si Jehova magapalig-on kaniya sa ibabaw sa higdaanan sa kasakit: Pagahumokon mo ang tibook niyang higdaanan diha sa iyang balatian.
 4  Ako miingon: Oh Jehova, malooy ka kanako: Ayuhon mo ang akong kalag; kay nakasala ako batok kanimo.
 5  Ang akong mga kaaway nagapumulong ug dautan batok kanako, nga nagaingon : Anus-a ba siya mamatay, ug ma-hanaw ang iyang ngalan?
 6  Ug kong siya moanhi sa pagpakigkita kanako , siya magasulti ug bakak; Ang iyang kasingkasing nagatigum ug kasal-anan alang sa iyang kaugalingon: Sa diha nga mopanaw siya sa halayong dapit, siya magasulti niana.
 7  Ang tanan nga nanagdumot kanako, nanaglibak batok kanako sa tingub; Batok kanako nanaglalang sila alang sa akong kadautan.
 8  Ang usa ka mangil-ad nga sakit, matud nila , motakud kaniya; Ug karon nga siya nagahigda na, dili na siya makabalik sa pagbangon.
 9  Oo, ang akong suod nga higala, nga gisaligan ko, Nga nakakaon sa akong tinapay, Nag-alsa sa iyang tikod batok kanako.
 10  Apan ikaw, Oh Jehova, malooy ka kanako, ug patindoga ako, Aron igabayad ko kanila ang balus.
 11  Pinaagi niini maila ko nga ikaw nahamuot kanako, Tungod kay ang akong kaaway dili makadaug kanako.
 12  Ug mahitungod kanako, ikaw nagasagang sa akong pagkatarung, Ug nagapapuyo kanako sa atubangan sa imong nawong sa walay katapusan.
 13  Bulahan si Jehova, ang Dios sa Israel, Gikan sa walay katapusan ngadto sa walay katapusan. Hinaut unta, ug Hinaut unta.

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Psalms 40

 1  Naghulat ako nga mapailubon gayud kang Jehova; Ug siya mikiling kanako, ug nagpatalinghug sa akong pagtu-aw.
 2  Siya nagkuha usab kanako gikan sa usa ka makalilisang nga gahong, gikan sa lapokon nga yanang. Ug gipahamutang niya ang akong mga tiil sa ibabaw sa bato, ug gitanos niya ang akong mga lakang.
 3  Ug nagbutang siya sa akong baba ug alawiton nga bag-o, bisan ang pagdayeg sa atong Dios: Makakita niini ang daghan, ug mangahadlok sila , Ug sila magasalig kang Jehova.
 4  Bulahan ang tawo nga kang Jehova anaa ang iyang pagsalig, Ug dili magatahud sa mga palabilabihon, bisan sa mga mosunod ngadto sa kabakakan.
 5  Daghanan, Oh Jehova nga Dios ko, ang mga katingalahang buhat nga nahimo mo, Ug ang imong mga hunahuna nga sa kanunay nganhi kanamo: Dili sila ikapahamutang diha kanimo; Kong ako magapahayag ug magasulti tungod kanila, Daghan pa sila kay sa maihap.
 6  Halad ug gasa wala mo kahamut-i; Ang akong mga igdulungog gibuksan mo: Halad-nga-sinunog, ug halad-tungod sa-sala, wala mo kinahanglana.
 7  Unya miingon ako: Ania karon mianhi ako; sa basahon nga linukot nasulat kini mahatungod kanako:
 8  Nagakalipay ako sa pagbuhat sa imong kabubut-on, Oh Dios ko; Oo, ang imong Kasugoan ania sa sulod sa akong kasingkasing.
 9  Nagmantala ako ug mga malipayong balita sa daku nga katilingban; Ania karon, dili ko pagpugngan ang akong mga ngabil, Oh Jehova, ikaw nahibalo.
 10  Wala ko pagtagoi ang imong pagkamatarung sa sulod sa akong kasingkasing; Gipahayag ko ang imong pagkamatinumanon ug ang imong kaluwasan; Wala ko pagtagol ang imong mahigugmaong-kalolot ug ang imong kamatuoran gikan sa daku nga katilingban.
 11  Ayaw ipahalayo ang imong mga malomong kalooy gikan kanako, Oh Jehova; Pabantaya kanako sa kanunay ang imong mahigugmaong-kalolot ug ang imong kamatuoran.
 12  Kay dili maisip ang mga kadautan nga naglibut kanako; Ang akong mga kasal-anan nakaagpas kanako sa paagi nga dili na ako arang makayahat sa pagtan-aw; Daghan pa sila kay sa mga buhok sa akong ulo; Ug ang akong kasingkasing nagluya kanako.
 13  Mahamuot ka unta, Oh Jehova, sa pagluwas kanako: Dumali ka sa pagtabang kanako, Oh Jehova.
 14  Pakaulawi ug ipagubot sa tingub Ang mga nagapangita sa akong kinabuhi aron sa paglaglag niini: Pasiboga sila ug pakaulawi ang mga nagapanghinaut sa akong kadautan.
 15  Ipalaglag sila, tungod sa ilang kaulaw Nga nagaingon kanako: Aha! Aha!
 16  Itugot nga ang tanan nga nagapangita kanimo, managmaya ug managkalipay diha kanimo: Papamulonga sa kanunay ang mga nahagugma sa imong kaluwasan, Si Jehova pagapadakuon.
 17  Apan ako kabus ug hangul; Bisan pa niana si Jehova nagahunahuna kanako: Ikaw mao ang akong katabang ug akong magbabawi; Dios ko, ayaw paglangan.


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Psalms 39

 1  Ako miingon: Pagamatngonan ko ang akong mga dalan, Aron dili ako makasala uban sa akong dila: Pagabantayan ko ang akong baba uban sa bukado, Samtang ang mga dautan ania sa atubangan nako.
 2  Naamang ako, uban ang paghilum, mihilum ako, bisan pa tungod sa maayo; Ug misamot ang akong kasakit.
 3  Ang akong kasingkasing nag-init sa sulod nako; Samtang nagapalandong ako, misiga ang kalayo; Unya misulti ako uban sa akong dila:
 4  Jehova, pahibaloa ako sa akong katapusan, Ug sa sukod sa akong mga adlaw; Pahibaloa ako sa akong kahuyang.
 5  Ania karon, imong gipahamubo ang akong mga adlaw ingon sa mga dapal sa akong mga kamot ; Ug ang tibook ko nga kinabuhi ingon lamang sa walay-bili sa imong atubangan: Sa pagkamatuod, ang tagsatagsa ka tawo diha sa iyang labing maayong kahimtang maingon lamang sa kakawangan nga tim-os. (Selah)
 6  Sa pagkamatuod, ang tagsatagsa ka tawo nagalakaw ingon lamang sa usa ka kawang nga talanawon; Sa pagkamatuod ang ilang kasaba kawang lamang: Siya nagatigum ug mga bahandi , ug wala mahibalo kong kinsa ang mahiagum kanila.
 7  Ug karon, Ginoo, unsa ba ang ginapaabut ko! Ang akong paglaum anaa kanimo.
 8  Luwasa ako gikan sa tanan ko nga mga kalapasan: Ayaw ako himoa nga yubitonon sa mga bu****.
 9  Naamang ako, wala ako magbuka sa akong baba; Kay ikaw ang nagbuhat niini.
 10  Kuhaa sa ibabaw nako ang imong hampak: Naut-ut ako pinaagi sa pagbunal sa imong kamot.
 11  Sa diha nga ikaw magasaway sa tawo tungod sa iyang kasal-anan, Ikaw magapala sa iyang katahum sama sa usa ka anunogba: Sa pagkamatuod ang tagsatagsa ka tawo maoy kakawangan lamang . (Selah)
 12  Pamatia ang akong pag-ampo, Oh Jehova, ug patalinghugi ang akong pagtu-aw; Ayaw pagpakahilum niining akong mga luha: Kay ako lumalangyaw uban kanimo, Usa ka humalapit, ingon sa tanan ko nga mga amahan.
 13  Oh tugoti ako, nga mahiulian ako ug kusog, Sa dili pa ako mogikan ug mawagtang.



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Psalms 38

 1  Oh Jehova, dili mo ako pagbadlongon diha sa imong kapungot; Ni pagcastigohon mo diha sa imong mainit nga kasuko.
 2  Kay ang imong mga udyong mingtaroy kanako, Ug sa ibabaw nako nagadat-og ang imong kamot.
 3  Walay pagkaayo sa akong unod tungod sa imong kaligutgut; Ni may kalinaw ang akong mga bukog tungod sa akong sala.
 4  Kay ang akong kasal-anan milapaw sa akong ulo: Ingon sa mabug-at nga palas-anon, hilabihan da sila kabug-at alang kanako.
 5  Nangadunot ug nangabaho ang akong mga samad, Tungod sa akong kabuang.
 6  Nasakitan ako, ug natikuko ako sa hilabihan gayud; Nagalakaw ako nga nagabalata sa tibook nga adlaw.
 7  Kay ang akong hawak napuno sa kainit; Ug walay pagkaayo sa akong unod.
 8  Napunawan ako ug nangapangos sa hilabihan gayud: Nagaagulo ako tungod sa kagubot sa akong kasingkasing.
 9  Ginoo, sa atubangan mo anaa ang tanan ko nga tinguha; Ug ang akong mga pag-agulo wala matago gikan kanimo.
 10  Ang akong kasingkasing nagaputok-putok, ug nawad-an ako sa akong kusog: Mahitungod sa kahayag sa akong mga mata nawala usab kini kanako.
 11  Ang akong mga hinigugma ug ang akong mga abyan nanagpahalayo sa akong kasakit; Ug ang akong mga kabanayan nanagbarug sa halayo.
 12  Sila usab nga mga nanagpangita sa akong kinabuhi nanagbutang ug mga lit-ag alang kanako ; Ug sila nga nanagtinguha sa akong pagkalaglag nanagsulti ug mga buhat nga kadautan, Ug nanagpamalandong ug mga limbong sa tibook nga adlaw.
 13  Apan ako, ingon sa tawong bungol, wala makadungog; Ug ingon ako sa usa ka amang nga wala magbuka sa iyang baba.
 14  Oo, ako ingon sa usa ka tawo nga wala makadungog, Ug sa kang kinsang baba walay mga pagbadlong.
 15  Kay kanimo, Oh Jehova, nagalaum ako: Ikaw magatubag, Oh Ginoo, Dios ko.
 16  Kay miingon ako: Tingali unya managkalipay sila sa ibabaw nako: Sa diha nga mahadalin-as ang akong tiil, sila managpadaku sa ilang kaugalingon batok kanako.
 17  Kay hapit na ako mapukan, Ug ang akong kasubo ania kanunay sa atubangan ko.
 18  Kay igapahayag ko ang akong kasal-anan; Magasubo ako tungod sa akong sala.
 19  Apan ang akong mga kaaway mga maabtik, ug mga kusgan; Ug sila nga nanagdumot kanako sa walay gipasikaran gipadaghan.
 20  Sila usab nga nanagbayad ug dautan sa maayo Mga kabatok nako, tungod kay nagasunod man ako sa butang nga maayo.
 21  Ayaw ako pagbiyai, Oh Jehova: Oh Dios ko, ayaw pagpahilayo kanako.
 22  Pagdali sa pagtabang kanako, Oh Ginoo, nga akong kaluwasan.



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Psalms 37

 1  Dili ka magkaguol tungod sa mga mamumuhat sa dautan, Ni masina ikaw batok niadtong mga nagabuhat ug dilimatarung.
 2  Kay sa madali pagaputlon sila ingon sa balili, Ug mangalaya sila ingon sa lunhaw nga bunglayon.
 3  Magsalig ka kang Jehova, ug magbuhat ka ug maayo; Magpuyo ka sa yuta, ug magkaon ka sa iyang pagkamatinumanon.
 4  Magkalipay ka usab kang Jehova, Ug siya magahatag kanimo sa mga tinguha sa imong kasingkasing.
 5  Itugyan mo kang Jehova ang imong dalan; Ug sumalig ka usab kaniya, ug siya magabuhat niana.
 6  Ug siya magapahayag sa imong pagkamatarung ingon sa suga, Ug sa imong katul-id ingon sa udto sa adlaw.
 7  Mopahulay ka kang Jehova ug maghulat ka kaniya: Dili ka magkaguol tungod kaniya nga nagamauswagon sa iyang dalan, Tungod sa tawo nga nagapahanabo sa dautan nga mga paglalang.
 8  Biyaan mo ang kasuko, ug ayran mo ang kaligutgut: Dili ka makaguol, kay kana nagapaingon ngadto sa buhat nga dautan.
 9  Kay ang mga mamumuhat sa dautan pagalaglagon; Apan ang mga nagahulat kang Jehova, sila magapanunod sa yuta.
 10  Kay sa dili madugay ang mga dautan mangawala: Oo, pagasusihon mo sa dakung kakugi ang iyang dapit, ug siya mawala diha.
 11  Apan ang mga maaghup magapanunod sa yuta, Ug magakalipay sa ilang kaugalingon tungod sa kadagaya sa pakigdait.
 12  Nagalalang ang dautan batok sa matarung, Ug nagakagut ang iyang mga ngipon tungod kaniya.
 13  Ang Ginoo magakatawa kaniya; Kay siya nagatan-aw nga umaabut ang iyang adlaw.
 14  Ang mga dautan nanag-ibut sa pinuti ug nanagbingat sa ilang pana, Sa pagpukan sa kabus ug sa hangul, Sa pagpatay niadtong mga mutal-id diha sa dalan.
 15  Ang pinuti nila molagbas sa ilang kaugalingon nga kasingkasing, Ug ang ilang pana pagabali-on.
 16  Maayo pa ang diyutay nga gibatoan sa matarung Kay sa kadagaya sa daghan nga mga makasasala.
 17  Kay ang mga bukton sa mga dautan pagadugmokon; Apan si Jehova magasapnay sa mga matarung.
 18  Si Jehova nahibalo sa mga adlaw sa mga hingpit; Ug ang ilang panulondon magapadayon sa walay katapusan.
 19  Dili sila maulawan sa panahon nga dautan; Ug sa mga adlaw sa gutom pagabusgon sila.
 20  Apan ang mga dautan mangawala, Ug ang mga kaaway ni Jehova maingon sa tambok sa mga nating carnero: Pagahutdon sila; mangahanaw sila sama sa aso.
 21  Ang dautan nagapangutang, ug dili na mobayad; Apan ang matarung adunay kalooy ug nagahatag.
 22  Kay kutob sa mga gipanalanginan niya magapanunod sa yuta; Ug sila nga mga gitunglo niya pagalaglagon.
 23  Ang mga paglakaw sa tawo gitukod ni Jehova; Ug siya nagakalipay sa iyang dalan.
 24  Bisan siya mapukan, dili siya mohay-ad nga dayon; Kay si Jehova magasapnay kaniya sa iyang kamot.
 25  Nabata ako kaniadto , ug karon ako tigulang na ; Apan wala ako makakita sa matarung nga gibayaan, Ni magpakilimos ug tinapay ang iyang kaliwat.
 26  Sa tibook nga adlaw aduna siyay kalooy ug nagapahulam; Ug ang iyang kaliwat gipanalanginan.
 27  Pahalayo ka sa dautan, ug buhuta ang maayo; Ug magpuyo ka sa walay katapusan.
 28  Kay si Jehova nahigugma sa justicia, Ug dili mobiya sa iyang mga balaan; Gibantayan sila sa walay katapusan: Apan ang kaliwat sa mga dautan pagalaglagon.
 29  Ang mga matarung magapanunod sa yuta, Ug magapuyo sila sa ibabaw niini sa walay katapusan.
 30  Ang baba sa matarung magasulti ug kaalam, Ug ang iyang dila magalitok ug justicia.
 31  Ang Kasugoan sa iyang Dios anaa sa iyang kasingkasing; Sa iyang mga lakang walay mahadalin-as.
 32  Ang dautan nagapaniid ug maayo sa matarung, Ug nagatinguha sa pagpatay kaniya.
 33  Si Jehova dili mobiya kaniya sa iyang kamot, Ni magasilot kaniya, kong magahukom na kaniya.
 34  Paghulat kang Jehova, ug bantay sa iyang dalan, Ug siya magabayaw kanimo sa pagpanunod sa yuta: Sa diha nga pagalaglagon ang mga makasasala, ikaw makakita niana.
 35  Nakita ko ang dautan nga anaa sa dakung gahum, Ug nagalambo siya sa iyang kaugalingon sama sa usa ka kahoy nga lunhaw diha sa iyang natugkan nga yuta.
 36  Apan ang usa miagi, ug, ania karon, siya wala na: Oo, gipangita ko siya, apan siya wala hikaplagi.
 37  Timan-i ang tawong hingpit, ug tan-awa ang matarung; Kay adunay malipayong kaulahian sa tawo sa pakigdait.
 38  Apan alang sa mga malapason, sila pagalaglagon ngatanan sa tingub. Ang katapusan sa mga dautan pagalaglagon.
 39  Apan ang kaluwasan sa mga matarung anaa kang Jehova: Ug siya mao ang ilang malig-ong dalangpanan sa panahon sa kalisdanan.
 40  Ug si Jehova nagatabang kanila, ug nagaluwas kanila: Siya nagabawi kanila gikan sa mga dautan, ug nagaluwas kanila, Kay sila mingdangup kaniya.



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Psalms 36

 1  Ang kalapasan sa dautan nagaingon sulod sa akong kasingkasing: Walay kahadlok sa Dios sa atubangan sa iyang mga mata.
 2  Kay nagaulog-ulog siya sa iyang kaugalingon nga mga mata, Nga ang iyang kadautan dili hikaplagan ug dili pagadumtan.
 3  Ang mga pulong sa iyang baba mao ang kasal-anan ug limbong: Mihunong siya sa pagkamasinabuton ug sa pagbuhat ug maayo.
 4  Sa iyang higdaanan nagalalang siya ug kadautan; Nagapahamutang siya sa usa ka dalan nga dili maayo; Ug sa dautan wala siya magadumot.
 5  Oh Jehova, ang imong mahigugmaong-kalolot anaa sa mga langit; Ang imong pagkamatinumanon nagaabut ngadto sa mga langit.
 6  Ang imong pagkamatarung sama sa mga bukid sa Dios; Ang imong mga paghukom usa ka dakung kahiladman: Oh Jehova, sa tawo ug sa mananap ikaw nagabantay.
 7  Pagkabilihon sa imong mahigugmaong-kalolot, Oh Dios! Tungod niana ang mga anak sa mga tawo mingdangup sa ilalum sa landong sa imong mga pako.
 8  Sila pagabusgon sa madagayaon gayud sa tambok sa imong balay; Ug ikaw magpainum kanila sa sapa sa imong mga kalipay.
 9  Kay kanimo anaa ang tuburan sa kinabuhi: Sa imong kahayag makakita kami ug kahayag.
 10  Padayonon mo ang imong mahigugmaong-kalolot niadtong mga nakaila kanimo, Ug ang imong pagkamatarung niadtong mga matul-id sa kasingkasing.
 11  Ayaw itugot nga moabut batok kanako ang tiil sa palabilabi, Ug ang kamot sa dautan dili unta mohingilin kanako.
 12  Didto ang mga mamumuhat sa kadautan nangapukan: Gipanukmod sila ug dili sila arang makatindog.



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Psalms 35

 1  Awaya, Oh Jehova, ang mga nagapakig-away batok kanako: Gubaton mo ang mga nakiggubat batok kanako.
 2  Kumupot ka sa taming ug kalasag, Ug tumindog ka nga katabang nako.
 3  Bakyawa usab ang bangkaw, ug lukbi ang dalan batok sa mga nagalutos kanako: Ipamulong mo sa akong kalag: Ako mao ang imong kaluwasan.
 4  Ibutang sila sa kaulawan ug dad-a sa pagka-walay kadungganan ang mga nagapangita sa akong kalag: Pasibuga sila ug libuga ang mga nagalalang ug kadautan kanako.
 5  Himoa silang ingon sa tahop sa atubangan sa hangin, Ug ang manolonda ni Jehova magaabog kanila .
 6  Himoang mangitngit ug padangloga ang ilang dalan, Ug ang manolonda ni Jehova magagukod kanila.
 7  Kay sa walay gipasikaran nanagtago sila alang kanako ug usa ka pukot sa usa ka gahong; Sa walay gipasikaran nagkalot sila ug usa ka gahong alang sa akong kalag.
 8  Padangata sa ibabaw kaniya ang pagkalaglag sa walay pagpanghibalo; Ug himoa nga ang iyang pukot nga iyang gitagoan molimis sa iyang kaugalingon: Niining maong pagkalaglag huloga siya.
 9  Ug ang akong kalag magakalipay kang Jehova: Kini magakalipay diha sa iyang kaluwasan.
 10  Ang tanan ko nga mga bukog manag-ingon: Jehova, kinsa ba ang sama kanimo, Nga ginaluwas mo ang mga kabus gikan kaniya nga labi pang kusgan kay kaniya, Oo, ang kabus ug ang hangul gikan kaniya nga nagatulis kaniya?
 11  Nanagpanindog ang mga saksi nga dili-matarung; Nangutana sila kanako mahitungod sa mga butang nga wala ko hibaloi.
 12  Gibalusan nila ako ug dautan tungod sa maayo, Aron sa pagpaguol sa akong kalag.
 13  Apan mahitungod kanako, sa nanagmasakiton sila, nagbisti ako ug sako: Gisakit ko ang akong kalag nga may pagpuasa; Ug ang akong pag-ampo nagabalikbalik sa akong sabakan.
 14  Naggawi ako nga daw ingon nga kini akong higala kun akong igsoon: Nagpailub ako nga nagbalata, ingon sa usa nga nagminatay tungod sa iyang inahan.
 15  Apan sila nanagkalipay sa akong kagul-anan, ug nanagtigum sila sa tingub: Ang mga talamayon nanagtigum batok kanako, ug ako wala mahibalo niini ; Gikuniskunis nila ako ug wala sila mohunong:
 16  Sama sa mga himalikas nga mayubiton didto sa mga fiesta, Sila nanagpakagot sa ilang mga ngipon batok kanako.
 17  Ginoo, hangtud anus-a ba nga ikaw magasud-ong niini? Bawia ang akong kalag gikan sa ilang mga paglaglag, Ang akong mahal nga kinabuhi gikan sa mga leon.
 18  Magapasalamat ako kanimo diha sa daku nga katilingban: Pagadayegon ko ikaw sa taliwala sa daghang katawohan.
 19  Ayaw itugot nga sila nga akong mga kaaway managkalipay nga dili matarung sa ibabaw nako; Ni pakidhaton mo ang mga nanagdumot kanako sa walay gipasikaran.
 20  Kay dili sila magasulti sa pakigdait; Kondili batok sa mga maaghup sa yuta nagalalang sila ug mga malimbongong mga pulong.
 21  Oo, ginga-nga nila ang ilang baba batok kanako: Nanag-ingon sila: Aha! Aha! ang among mata nakakita niana.
 22  Ikaw nakakita, Oh Jehova; ayaw pagpakahilum; Oh Ginoo, dili ka magpahalayo gikan kanako.
 23  Lumihok ka, ug magmata ka sa paghatag ug justicia nga angay kanako, Bisan alang sa akong katungod, Dios ko ug Ginoo ko.
 24  Hukman mo ako sumala sa imong pagkamatarung Oh Jehova nga Dios ko; Ug dili mo itugot nga managkalipay sila batok kanako.
 25  Ayaw itugot nga moingon sila sa ilang kasingkasing: Aha! matuman ang among tinguha: Ayaw itugot nga moingon sila: Nasubad siya namo.
 26  Ipabutang sila sa kaulawan, ug sa kagubot, ang mga nagakalipay sa tingub tungod sa akong kadautan: Pasul-obi sila sa kaulawan ug sa pagkawalay dungog kadto nga mga nagapakadaku batok kanako.
 27  Pasinggita sila sa kalipay, ug papagmayaa ang mga nagalaban sa akong matarung nga katungod: Oo, pasultiha sila sa kanunay, si Jehova pagapadakuon, Nga nahamuot sa kauswagon sa iyang ulipon.
 28  Ug ang akong dila magasulti mahitungod sa imong pagkamatarung ug sa imong pagdayeg sa tibook nga adlaw.



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Psalms 34

 1  Pagadayegon ko si Jehova sa tanang mga panahon: Ang pagdayeg kaniya magakanunay sa akong baba.
 2  Ang akong kalag magapangandak tungod kang Jehova: Managpatalinghug niini ang mga maaghup, ug managkalipay sila .
 3  Oh padakuon ninyo si Jehova uban kanako, Ug usahan ta ang pagbayaw sa iyang ngalan.
 4  Gipangita ko si Jehova, ug gitubag niya ako, Ug giluwas niya ako gikan sa tanan ko nga mga kahadlok.
 5  Nanagtutuk sila kaniya, ug gihayagan sila ; Ug ang ilang mga nawong dili gayud maulawan.
 6  Kining kabus nga tawo nagtu-aw, ug gipatalinghugan siya ni Jehova, Ug giluwas siya gikan sa tanang mga kalisdanan niya.
 7  Ang manolonda ni Jehova magapahaluna sa paglibut sa mga nangahadlok kaniya, Ug magaluwas kanila.
 8  Oh tilawi ug tan-awa ninyo nga si Jehova maayo: Bulahan ang tawo nga modangup kaniya.
 9  Pangahadlok kamo kang Jehova, Oh kamong mga balaan niya; Kay sa mga nangahadlok kaniya wala ing makulang.
 10  Ang mga magagmay nga leon makulangan, ug nag-antus sa kagutom; Apan ang mga nagapangita kang Jehova dili makulangan sa bisan unsang butang nga maayo.
 11  Umari kamo, mga anak, patalinghug kamo kanako: Ang pagkahadlok kang Jehova igatudlo ko kaninyo.
 12  Kinsa ba ang tawo nga magatinguha ug kinabuhi, Ug mahagugma sa daghang mga adlaw, aron makita niya ang maayo?
 13  Bantayi ang imong dila gikan sa dautan, Ug ang imong ngabil gikan sa pagsulti ug limbong.
 14  Pahalayo ka gikan sa dautan, ug buhaton mo ang maayo; Pangitaon mo ang pakigdait, ug sundon mo kini.
 15  Ang mga mata ni Jehova anaa sa ibabaw sa mga matarung, Ug nagapatalinghug ang iyang mga igdulungog sa ilang pagtu-aw.
 16  Ang nawong ni Jehova batok sa mga nagabuhat ug dautan, Aron sa pagputol sa handumanan nila gikan sa yuta.
 17  Nanagtu-aw ang mga matarung , ug nagpatalinghug si Jehova, Ug nagluwas kanila gikan sa tanan nilang mga kalisdanan.
 18  Si Jehova haduol niadtong mga dugmok ug kasingkasing, Ug nagaluwas siya niadtong mahinulsulon sa espiritu.
 19  Daghan ang mga kagul-anan sa matarung; Apan si Jehova magaluwas kaniya gikan kanilang tanan.
 20  Siya nagabantay sa tanan niyang mga bukog: Walay usa kanila nga madugmok.
 21  Ang dautan magapatay sa dautan; Ug ang nagadumot sa tawong matarung pagahukman sa silot.
 22  Si Jehova nagatubos sa kalag sa iyang mga ulipon; Ug walay mausa sa modangup kaniya nga pagahukman sa silot.



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Psalms 33

 1  Managkalipay kamo kang Jehova, Oh kamong mga matarung: Kay sa mga matul-id matahum ang pagdayeg.
 2  Managpasalamat kamo kang Jehova nga adunay alpa: Manag-awit kamo ug mga pagdayeg kaniya nga adunay tulonggon nga may napulo ka kuldas.
 3  Manag-awit kamo haniya sa usa ka alawiton nga bag-o; Managtugtug kamo sa dakung kabatid uban sa usa ka makusog nga paningog.
 4  Kay ang pulong ni Jehova matulid man; Ug ang tanan niya nga buhat sa pagkamatinumanon gibuhat .
 5  Siya nahagugma sa pagkamatarung ug sa justicia: Ang yuta napuno sa mahigugmaong-kalolot ni Jehova.
 6  Pinaagi sa pulong ni Jehova nabuhat ang mga langit, Ug ang tanan nga panon nila pinaagi sa gininhawa sa iyang baba.
 7  Gitigum niya ingon sa usa ka pinundok ang mga tubig sa dagat: Gibutang niya ang mga kahiladman sulod sa mga dapa.
 8  Pahadloka kang Jehova ang tibook nga yuta: Patindoga nga may kataha kaniya ang tanang mga pumoluyo sa kalibutan.
 9  Kay siya misulti, ug kini nahimo; Siya misugo, ug kini milungtad.
 10  Gipawalay bili ni Jehova ang tambag sa mga nasud; Gihimo niya ang pagpakyas sa mga hunahuna sa katawohan.
 11  Ang tambag ni Jehova nagapadayon sa walay katapusan, Ang mga hunahuna sa iyang kasingkasing ngadto sa tanang mga kaliwatan.
 12  Bulahan ang nasud nga si Jehova mao ang Dios, Ang katawohan nga gipili niya alang sa iyang kaugalingong panulondon.
 13  Gikan sa langit nagsud-ong si Jehova; Nakita niya ang tanang mga anak sa mga tawo;
 14  Gikan sa dapit sa iyang puloyanan nagasud-ong siya Sa ibabaw sa tanang mga pumoluyo sa yuta.
 15  Siya nga nagaumol sa kasingkasing nila ngatanan, Nga nagapalandong sa tanan nila nga mga buhat.
 16  Walay hari nga maluwas pinaagi sa panon sa kasundalohan: Ang tawong gamhanan dili makagawas pinaagi sa daku nga kusog.
 17  Usa ka butang nga kawang ang usa ka kabayo alang sa pagluwas; Pinaagi sa kadaku sa iyang gahum dili siya makaluwas kang bisan kinsa.
 18  Ania karon, ang mata ni Jehova anaa sa ibabaw sa mga nagakahadlok kaniya, Sa ibabaw sa mga nagasalig sa iyang mahigugmaong-kalolot;
 19  Aron sa pagluwas sa ilang kalag gikan sa kamatayon, Ug aron sa pagbantay kanila nga buhi sa panahon sa gutom.
 20  Ang among kalag nagahulat kang Jehova: Siya mao ang among katabang ug ang among taming.
 21  Kay kaniya magakalipay ang among kasingkasing, Kay sa iyang balaan nga ngalan misalig kami.
 22  Ibutang sa ibabaw namo ang imong mahigugmaong-kalolot, Oh Jehova, Sumala sa among paglaum kanimo.



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Psalms 31

 1  Kanimo, Oh Jehova, midangup man ako; Ayaw gayud itugot nga pakaulawan ako: Luwason mo ako diha sa imong pagkamatarung.
 2  Ikiling kanako ang imong igdulungog; luwason mo ako sa madali: Bato nga malig-on ikaw alang kanako. Usa ka kuta nga dalangpanan sa pagluwas kanako,
 3  Kay ikaw mao ang akong bato ug ang akong kuta; Busa mandoi ako, ug tutoli ako.
 4  Agawon mo ako gikan sa pukot nga ilang giladlad sa tago alang kanako; Kay ikaw mao ang akong maligong salipdanan.
 5  Sa imong kamot nagatugyan ako sa akong espiritu: Nagtubos ikaw kanako, Oh Jehova, ikaw ang Dios sa kamatuoran.
 6  Gidumtan ko ang mga nanagtagad sa kakawangan nga malimbongon; Apan ako kang Jehova nagasalig.
 7  Mahinangup ako ug magakalipay sa imong mahigugmaong-kalolot; Kay nasud-ong mo ang akong kagulanan: Naila mo ang akong kalag nga anaa sa mga kalisdanan.
 8  Ug wala mo ako palukbi sa kamot sa kaaway; Gipahamutang mo ang akong mga tiil sa kinalapdan.
 9  Malooy ka kanako, Oh Jehova, kay ania ako sa kagul-anan: Ginaut-ut sa kasakit ang akong mata, oo, ang akong kalag ug ang akong lawas.
 10  Kay ang akong kinabuhi nagaantus sa kasakit, Ug ang akong mga tuig sa pagpanghupaw: Ang akong kusog naluya tungod sa akong kasal-anan, Ug ang akong mga bukog nagakaut-ut.
 11  Tungod sa tanan ko nga mga kabatok nahimo ako nga usa ka talamayon, Oo, talamayon nga hilabihan sa akong isigkatawo, Ug usa ka kalisang ako sa akong mga kaila: Ang mga nakakita kanako sa gawas, nanagpangalagiw gikan kanako.
 12  Hingkalimtan ako ingon sa usa ka minatay nga wala nay handumanan: Nahimo ako nga sama sa usa ka sudlanan nga nabuak.
 13  Kay nadungog ko ang pagtamay sa daghan, Kahadlok sa tagsatagsa nga kiliran: Samtang nanagsabut sila pagtingub batok kanako, Nanaglalang sila sa pagkuha sa akong kinabuhi.
 14  Apan misalig ako kanimo, Oh Jehova: Miingon ako: Ikaw mao ang akong Dios.
 15  Sa imong kamot anaa ang akong panahon: Luwason mo ako gikan sa kamot sa akong mga kaaway, ug gikan sa akong mga manlulutos.
 16  Pasidlaka ang imong nawong sa ibabaw sa imong ulipon: Luwason mo ako tungod sa imong mahigugmaong-kalolot.
 17  Ayaw ako itugot nga mahamutang sa kaulaw, Oh Jehova; kay nagpakitabang ako kanimo: Ipabutang ang dautan sa kaulawan, pahiluma sila didto sa Sheol.
 18  Ipahimo nga amang ang mga ngabil nga bakakon, Nga nagasulti sa pagpanamastamas, batok sa matarung. Nga adunay palabilabi ug pagtamay.
 19  Oh pagkadaku sa imong kaayo, Nga gitagana mo sa mga magakahadlok kanimo, Nga gibuhat mo alang kanila nga nagadangup kanimo, Sa atubangan sa mga anak nga lalake sa mga tawo!
 20  Sa tagoanan sa imong presencia pagatipigan mo sila gikan sa mga hikay nga mabudhion sa tawo: Pagatagoon mo gayud sila sa usa ka puloy-anan gikan sa paglalis sa mga dila.
 21  Bulahan ni Jehova; Kay gipakita niya kanako ang iyang katingalahan nga mahigugmaong-kalolot Sa ciudad nga malig-on.
 22  Mahitungod kanako, miingon ako sa pagdali, Gipapahawa ako gikan sa atubangan sa imong mga mata: Apan, bisan pa niini, gipatalinghugan mo ang tingog sa akong mga pangaliyuyo, Sa diha nga nagtu-aw ako kanimo.
 23  Oh higugmaon ninyo si Jehova, kamong tanan nga mga balaan niya: Si Jehova magabantay sa mga matinumanon, Ug panimaslan niya sa makadaghan gayud ang nagabuhat nga adunay palabilabi.
 24  Magmalig-on kamo, ug padasiga ang inyong kasingkasing, Ngatanan kamo nga may paglaum kang Jehova.



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Psalms 32

 1  Bulahan siya kang kinsang kalapasan gipasaylo, Kang kinsang sala gitabonan.
 2  Bulahan ang tawo nga kaniya wala pag-isipa ni Jehova ang kasalanan, Ug diha sa iyang espiritu walay limbong.
 3  Sa nagpakahilum ako, nagkaut-ut ang akong mga bukog Pinaagi sa akong pag-agulo sa tibook nga adlaw.
 4  Kay sa adlaw ug sa gabii ang imong kamot nagpabug-at sa ibabaw nako: Ang kaumog ko nailisan ingon sa pagkamala sa ting-init. (Selah)
 5  Giila ko ang akong sala nganha kanimo, Ug wala ko tagoi ang akong kasal-anan: Miingon ako: Igasugid ko kang Jehova ang akong mga kalapasan; Ug imong gipasaylo ang pagkadautan sa akong sala. (Selah)
 6  Tungod niini ang tagsatagsa nga diosnon magaampo kanimo sa usa ka panahon nga ikaw mahimo nga makaplagan: Sa pagkamatuod sa paglunop sa daghang mga tubig sila dili makaabut kaniya.
 7  Ikaw ang akong tagoanan; pagabantayan mo ako gikan sa kagul-anan; Uban sa mga alawiton sa kaluwasan pagalibutan mo ako. (Selah
 8  Igapahamatngon ko kanimo, ug igatudlo ko kanimo ang dalan nga imong pagalaktan: Sa ibabaw nimo igatutuk ko ang akong mga mata sa pagtambag kanimo.
 9  Ayaw kamo pagpanig-ingon sa kabayo kun sa mula, nga walay salabutan; Kang kansang ulo ug baba sa rinda ug bocado pagapugngan, Aron dili sila magaduol nganha kanimo.
 10  Daghan ang mga kasubo nga modangat sa mga tawong dautan; Apan siya nga magasalig kang Jehova, pagalikusan sa mahigugmaong-kalolot.
 11  Managkalipay kamo kang Jehova, ug managmaya kamo, kamo nga mga matarung; Ug managhugyaw kamo tungod sa kalipay, ngatanan kamong mga matul-id ug kasingkasing.

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Psalms 30

 1  Pagadayegon ko ikaw, Oh Jehova; kay gisakwat mo ako, Ug wala mo pagbuhata nga magkalipay ang akong mga kaaway sa ibabaw nako.
 2  Oh Jehova nga akong Dios, Kanimo nagtu-aw ako, ikaw nagayo kanako.
 3  Oh Jehova, ikaw nagkuha sa kalag ko gikan sa Sheol; Gibantayan mo ako nga buhi aron dili ako makakanaug sa lubnganan.
 4  Manag-awit kamo ug pagdayeg kang Jehova, Oh kamong mga balaan niya, Ug managpasalamat sa iyang balaang halandumon nga ngalan .
 5  Kay ang iyang kasuko umalagi lamang; Ang iyang kalooy alang sa tibook kinabuhi: Ang paghilak mopabilin sa kagabhion, Apan ang kalipay moabut sa kabuntagon.
 6  Mahitungod kanako, nag-ingon ako sa akong kauswagan, Dili gayud ako matarug.
 7  Ikaw, Oh Jehova, tungod sa imong kalooy gipatindog mo ang akong bukid nga adunay kalig-on; Gitagoan mo ang imong nawong; nasamok ako.
 8  Kanimo, Oh Jehova, nagtu-aw ako; Ug kang Jehova nagpangaliyupo ako:
 9  Unsay kapuslanan niining akong dugo, sa diha nga manaug ako sa lubnganan? Magadayeg ba kanimo ang abug? igamantala ba niini ang imong kamatuoran?
 10  Patalinghugi, Oh Jehova, ug malooy ka kanako: Oh Jehova, mahimo ka unta nga magtatabang kanako.
 11  Ang akong pagbalata gibayloan mo ug sayaw; Gihukas mo ang akong bisti nga sako, ug gibaksan mo ako sa kalipay;
 12  Sa tuyo nga ang akong himaya magaawit ug pagdayeg kanimo, ug dili magapakahilum. Oh Jehova nga Dios ko, pasalamatan ko ikaw sa walay katapusan.



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Psalms 29

 1  Ihatag ninyo kang Jehova, Oh kamo nga mga anak sa gamhanan, Ihatag ninyo kang Jehova ang himaya ug ang kusog.
 2  Ihatag ninyo kang Jehova ang himaya nga angay sa iyang ngalan; Simbaha ninyo si Jehova sa katahum sa pagkabalaan.
 3  Ang tingog ni Jehova anaa sa ibabaw sa mga tubig: Ang Dios sa himaya nagadalugdug, Bisan si Jehova sa ibabaw sa daghang mga tubig.
 4  Ang tingog ni Jehova gamhanan, Ang tingog ni Jehova napuno sa pagkahalangdon.
 5  Ang tingog ni Jehova nagapukan sa mga cedro; Oo, gipulpog ni Jehova ang mga cedro sa Libano.
 6  Ug gipalukso niya sila sama sa mga nati nga vaca; Ang Libano ug ang Sirion sama sa usa ka nating vaca nga ihalas.
 7  Ang tingog ni Jehova nagapabilin sa mga siga sa kalayo.
 8  Ang tingog ni Jehova nagauyog sa kamingawan: Si Jehova nagauyog sa kamingawan sa Cades.
 9  Ang tingog ni Jehova nagapahamugso sa mga lagsaw nga baye, Ug gihukasan niya ang mga kalasangan: Ug sa sulod sa iyang templo ang tagsatagsa ka butang nagaingon: Himaya.
 10  Si Jehova milingkod ingon nga Hari ibabaw sa Lunop; Oo, si Jehova nagalingkod ingon nga hari sa walay katapusan.
 11  Si Jehova magahatag ug kusog sa iyang katawohan: Si Jehova magapanalangin sa iyang katawohan sa pakigdait.



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Psalms 28

 1  Kanimo magatu-aw ako, Oh Jehova: Bato ko, ayaw pagpakabungol kanako; Tingali unya kong ikaw maghilum kanako, Mahimo ako nga sama kanila nga nanganaug sa lubnganan.
 2  Patalinghugi ang tingog sa akong mga pangaliyupo, sa diha nga magatu-aw ako kanimo, Sa diha nga magabayaw ako sa akong mga kamot paingon sa imong balaan nga dapit.
 3  Dili mo ako ibutang uban sa mga dautan, Ug uban sa mga nagabuhat ug hilabihang kadautan: Nga nagasulti ug pakigdait sa ilang isigkatawo, Apan ang pagkadautan anaa sa mga kasingkasing nila.
 4  Hatagan mo sila sumala sa buhat nila, ug sumala sa kadautan sa ilang mga gibuhat: Hatagan mo sila sumala sa buhat sa ilang mga kamot; Hatagan mo sila sa ilang igong bayad.
 5  Kay wala sila managtagad sa mga buhat ni Jehova, Ni sa buhat sa iyang mga kamot; Siya magabungkag kanila, ug sila dili niya pagapatindogon.
 6  Dalayegon si Jehova, Kay siya nagpatalinghug sa tingog sa akong mga pangaliyupo.
 7  Si Jehova mao ang akong kusog ug ang akong taming; Ang akong kasingkasing kaniya misalig, ug gitabangan ako: Busa nalipay ug daku ang akong kasingkasing; Ug sa akong awit pagadayegon ko siya.
 8  Si Jehova mao ang ilang kusog, Ug siya ang dalangpanan sa kaluwasan sa iyang dinihog.
 9  Luwasa ang imong katawohan, ug panalangini ang imong panulondon: Mamagbalantay ka usab, ug sapnayon mo sila sa walay katapusan.



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Psalms 27

 1  Si Jehova mao ang akong kahayag ug ang akong kaluwasan; Kinsa man ang akong pagakahadlokan? Si Jehova mao ang kusog sa akong kinabuhi; Kang kinsa man ako malisang?
 2  Sa diha nga nagtigum batok kanako ang mga mamumuhat sa kadautan sa pagkaon sa akong unod, Bisan ang akong mga kabatok ug mga kaaway, sila nanghipangdol ug nangapukan.
 3  Bisan ang usa ka dakung panon magapahamutang batok kanako, Dili mahadlok ang akong kasingkasing: Bisan ang gubat patindogon batok kanako, Bisan pa niini ako masaligon.
 4  Usa ka butang ang gipangayo ko kang Jehova, nga pagapangitaon Ko: Nga makapuyo ako sa balay ni Jehova sa tanang mga adlaw sa akong kinabuhi, Aron sa pagtan-aw sa katahum ni Jehova. Ug sa pagpakisayud sa iyang templo.
 5  Kay sa adlaw sa kasamok pagatagoan niya ako sa iyang puloyanan: Diha sa tabil sa iyang balongbalong pagatagoan niya ako; Ituboy niya ako sa ibabaw sa usa ka bato.
 6  Ug karon pagabayawon ang ulo ko sa ibabaw sa akong mga kaaway nga nagalibut kanako; Ug magahalad ako diha sa iyang balong-balong, mga halad sa kalipay; Ako magaawit, oo, magaawit ako ug mga pagdayeg ngadto kang Jehova.
 7  Magpatalinghug ka , Oh Jehova, kong magatu-aw ako uban sa akong tingog: Malooy ka usab kanako, ug tubagon mo ako.
 8  Sa diha nga ikaw moingon : Pangitaa ninyo ang akong nawong; ang akong kasingkasing miingon kanimo. Ang nawong nimo, Oh Jehova, ang pagapangitaon ko.
 9  Ayaw pagtagoa ang imong nawong gikan kanako; Ayaw pag-isalikway ang imong ulipon sa kaligutgut: Ikaw mao ang akong panabang; Ayaw ako pag-itukmod, ayaw pagbiyai, Oh Dios sa akong kaluwasan.
 10  Kong ako pagabiyaan sa akong amahan ug sa akong inahan, Unya si Jehova ang magadawat kanako.
 11  Tudloi ako sa imong dalan, Oh Jehova; Ug mandoi ako sa alagianan nga matul-id, Tungod sa akong mga kaaway.
 12  Dili mo ako itugyan sa kabubuton sa akong mga kabatok: Kay ang mga saksi nga bakakon nanindog batok kanako, Ug ingon man ang mga nanagpangusmo ug kabangis.
 13  Napunawan unta ako, kong wala pa akoy pagtoo sa pagtan-aw sa kaayo ni Jehova Sa yuta sa mga buhi.
 14  Maghulat ka kang Jehova: Magmalig-on ka, ug paisugon mo ang imong kasingkasing; Oo, maghulat ka kang Jehova.



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Psalms 26

 1  Hukmi ako, Oh Jehova, kay naglakaw ako sa akong pagkahingpit-sa-kasingkasing: Ako misalig usab kang Jehova sa walay pagduhaduha,
 2  Sutaon mo ako, Oh Jehova, ug sulayan mo ako; Sulayi ang akong kasingkasing ug ang akong salabutan.
 3  Kay ang imong mahigugmaongkalolot anaa sa atubangan sa akong mga mata; Ug sa imong kamatuoran naglakaw ako.
 4  Wala ako maglingkod uban sa mga tawo sa kabakakan; Ni mosulod ako uban sa mga salingkapaw.
 5  Gidumtan ko ang katilingban sa mga mamumuhat sa dautan, Ug ako dili molingkod uban sa mga tawong dautan.
 6  Ako manghunaw sa akong mga kamot sa pagka-walay sala: Sa ingon niana magalakaw ako libut sa imong halaran, Oh Jehova;
 7  Aron ikapabati ko ang tingog sa pagpasalamat, Ug ikasugilon ko ang tanan nimong mga buhat nga katingalahan.
 8  Oh Jehova, nahagugma ako sa puloy-anan sa imong balay, Ug sa dapit diin magpuyo ang imong himaya.
 9  Ayaw itipon ang kalag ko sa mga makasasala, Ni itipon mo ang kinabuhi ko sa mga tawo sa dugo;
 10  Kang Kinsang mga kamot anaa ang kadautan, Ug ang ilang toong kamot napuno sa mga hiphip.
 11  Apan alang kanako, magalakaw ako sa akong kaugalingong pagkahingpit-sa-kasingkasing: Tubson mo ako, ug magmaloloy-on ikaw kanako.
 12  Ang akong tiil nagatindog sa dapit nga patag: Sa mga katilingban magadayeg ako kang Jehova.



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Psalms 25

 1  Kanimo, Oh Jehova, bayawon ko ang akong kalag.
 2  Oh Dios ko, kanimo misalig ako, Ayaw ako ibutang sa kaulawan; Dili mo ako ipadaug sa akong mga kaaway.
 3  Oo, walay bisan kinsa nga nagapaabut alang kanimo nga igabutang mo sa kaulawan: Sila pagapakaulawan nga nagabudhi sa walay kapasikaran.
 4  Ipakita mo kanako, Oh Jehova, ang imong mga dalan; Itudlo mo kanako ang imong mga alagianan.
 5  Tultoli ako sa imong kamatuoran, ug tudloi ako; Kay ikaw mao ang Dios sa akong kaluwasan; Kanimo nagapaabut ako sa tibook nga adlaw.
 6  Hinumdumi, Oh Jehova, ang imong malomong mga kalooy ug ang imong mga mahigugmaong-kalolot; Kay sila diha kanimo sukad pa sa mga tuig sa katuigan.
 7  Ayaw paghinumdumi ang mga sala sa akong pagkabatan-on, ni ang akong mga kalapasan: Sumala sa imong mahigugmaong-kalolot hinumduman mo ako, Tungod sa imong kaayo, Oh Jehova.
 8  Maayo ug matul-id si Jehova: Busa, pahamangnoon niya sa dalan ang mga makasasala.
 9  Sa mga maaghup siya magatultol ngadto sa dalan sa justicia; Ug ang maaghup pagatudloan niya sa iyang dalan.
 10  Ang tanang mga alagianan ni Jehova lonlon mahigugmaong-kalolot ug kamatuoran Alang sa mga nagabantay sa iyang tugon ug sa iyang mga pagpamatuod.
 11  Tungod sa gugma sa imong ngalan, Oh Jehova, Pasayloa ako sa akong sala, kay kini hilabihan pagkadaku.
 12  Unsa bang tawohana nga mahadlok man kang Jehova? Kaniya ipahimangno niya ang dalan nga iyang pagapilion.
 13  Ang iyang kalag magapuyo sa kasayon; Ug ang iyang kaliwat magapanunod sa yuta.
 14  Ang pagpakig-abyan ni Jehova anaa kanila nga nahadlok kaniya; Ug kanila igapadayag niya ang iyang tugon.
 15  Ang akong mga mata sa gihapon gitutuk ngadto kang Jehova; Kay pagahulboton niya ang akong mga tiil gikan sa pukot.
 16  Lingia ako ug malooy ka kanako; Kay ako biniyaan ug sinakit.
 17  Ang mga kasamok sa akong kasingkasing nagakadaku: Oh kuhaon mo ako gikan sa akong mga kagul-anan.
 18  Sud-onga ang akong kasakit ug ang akong pag-antus; Ug pasayloa ang tanan ko nga mga sala.
 19  Sud-onga ang akong mga kaaway, kay sila daghan uyamut; Ug nanagdumot sila kanako sa mabangis gayud nga pagdumot.
 20  Oh bantayan mo ang akong kalag, ug luwason mo ako: Ayaw ako pag-ibutang sa kaulawan, kay ako midangup kanimo.
 21  Pabantaya kanako ang pagkahingpit-sa-kasingkasing ug ang pagkatul-id, Kay kanimo nagapaabut ako.
 22  Tubson mo, Oh Dios, ang Israel, Gikan sa tanan niyang mga kalisdanan.


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Psalms 24

 1  Iya ni Jehova ang yuta ug ang pagkapuno niana; Ang kalibutan, ug sila nga mga nanagpuyo niini;
 2  Kay siya ang nagtukod niana sa ibabaw sa kadagatan, Ug gipalig-on niya sa ibabaw sa katubigan.
 3  Kinsa ang mosaka ngadto sa bungtod ni Jehova? Ug kinsa ba ang motindog sa iyang dapit nga balaan?
 4  Siya nga malinis ug mga kamot ug may usa ka putli nga kasingkasing; Siya nga wala magbayaw sa iyang kalag ngadto sa kabakakan, Ug wala makapanumpa sa malimbongon.
 5  Siya magadawat ug panalangin gikan kang Jehova, Ug pagkamatarung gikan sa Dios sa iyang kaluwasan.
 6  Kini mao ang kaliwatan kanila nga nanagpangita kaniya, Nga nagapangita sa imong nawong, bisan si Jacob. (Selah
 7  Sakwata ninyo, Oh mga ganghaan, ang inyong mga ulo; Ug sakwata ninyo ang inyong kaugalingon, mga pultahan nga walay katapusan: Ug ang Hari sa himaya mosulod.
 8  Kinsa ba kining Hari sa himaya? Si Jehova ang kusgan ug makagagahum, Si Jehova ang makagagahum sa panggubatan.
 9  Sakwata ninyo, Oh mga ganghaan, ang inyong mga ulo; Oo, sakwata ninyo sila, kamong mga pultahan nga walay katapusan: Ug ang Hari sa himaya mosulod.
 10  Kinsa ba kining Hari sa himaya? Si Jehova sa mga panon, Siya mao ang Hari sa himaya (Selah)



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Psalms 23

 1  Si Jehova mao ang akong magbalantay; Walay makulang kanako.
 2  Siya nagapahigda kanako sa mga sibsibanan nga malunhaw; Siya nagatultol kanako sa daplin sa mga tubig nga malinaw.
 3  Gipalig-on niya ang akong kalag: Ginamandoan niya ako sa mga dalan sa pagkamatarung tungod sa iyang ngalan.
 4  Oo, bisan magalakaw ako latas sa walog sa landong sa kamatayon, Ako walay kahadlok sa bisan unsa nga dautan; Kay ikaw nagauban kanako; Ang imong baras ug ang imong sungkod, kini nagapalig-on kanako.
 5  Ikaw nagaandam ug pagkaon sa atubangan ko tinambongan sa akong mga kaaway: Gidihog mo ang akong ulo sa lana; Ang akong copa nagaawas.
 6  Sa pagkamatuod ang kaayo ug ang mahigugmaong-kalolot magasunod kanako sa adlaw ngatanan sa akong kinabuhi; Ug sa balay ni Jehova magapuyo ako sa walay katapusan.

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Psalms 22

 1  Dios ko, Dios ko, nganong gibi yaan mo ako? Ngano nga halayo ka kaayo gikan sa pagtabang kanako, ug sa mga pulong sa akong pag-agulo?
 2  Oh Dios ko, nagatu-aw ako sa adlaw, apan wala ka magapatalinghug kanako; Ug sa panahon sa kagabhion, ug wala ako magahilum.
 3  Apan ikaw balaan man, Oh ikaw nga nagapuyo sa taliwala sa mga pagdayeg sa Israel.
 4  Kanimo mingsalig ang among mga amahan: Mingsalig sila ug ikaw nagluwas kanila.
 5  Mingtu-aw sila kanimo, ug giluwas sila: Minglaum sila kanimo, ug sila wala ibutang sa kaulawan.
 6  Apan ako usa ka ulod, ug dili tawo; Usa ka kaulawan sa mga tawo, ug tinamay sa katawohan.
 7  Ang tanan nga nakakita kanako nagakatawa sa pagtamay kanako: Gibudlot ang ilang ngabil, ginalingolingo ang ilang ulo, nga nagaingon :
 8  Itugyan mo ang imong kaugalingon kang Jehova; siya paluwasa kaniya: Siya patabanga kaniya sanglit siya nagapahimuot kaniya.
 9  Apan ikaw mao ang nagkuha kanako gikan sa tagoangkan; Ikaw ang nagpasalig kanako sa diha pa ako sa mga suso sa akong inahan.
 10  Kanimo nahimugso ako gikan sa tagoangkan; Ikaw mao ang akong Dios Sukad ianak ako sa akong inahan.
 11  Ayaw pagpahilayo kanako; kay ang kasamok haduol; Kay walay bisan kinsa nga magatabang.
 12  Gilibutan ako sa daghanan nga mga vaca nga lake; Mga kusganon nga mga vaca nga lake sa Basan ang nanaglibut kanako.
 13  Ginganga nila kanako ang ilang baba, Ingon sa manunubad ug sa nagangulob nga leon.
 14  Gibubo ako sama sa tubig, Ug ang tanan ko nga kabukogan nangalisa: Ang akong kasingkasing sama sa talo; Kini natunaw sa sulod nako.
 15  Miuga sama sa usa ka bika ang akong kusog; Ug ang akong dila mitapot sa akong mga apapangig; Ug gidala mo ako ngadto sa abug sa kamatayon.
 16  Kay ang mga iro nanaglibut kanako: Usa ka panon sa mamumuhat sa kadautan nanaglikus kanako; Gipalagbasan nila ang akong mga kamot ug ang akong mga tiil.
 17  Arang ko nga maisip ang tanan ko nga mga bukog. Sila nagatan-aw ug nagatutok kanako;
 18  Gibahinbahin nila ang akong mga bisti sa taliwala nila, Ug sa akong kupo nanagrifa sila.
 19  Apan ikaw, Oh Jehova, dili ka magpahilayo: Oh ikaw nga magtatabang, dumali ka sa pagtabang kanako.
 20  Luwason mo ang akong kalag gikan sa espada, Ang akong minahal nga kinabuhi gikan sa gahum sa iro.
 21  Luwasa ako gikan sa baba sa leon; Oo, gikan sa mga sungay sa mga ihalas nga vaca ikaw nagatubag kanako.
 22  Igapahayag ko ang imong ngalan ngadto sa akong kaigsoonan; Sa kinataliwad-an sa katilingban pagadayegon ko ikaw.
 23  Kamo nga nahadlok kang Jehova, dayegon ninyo siya; Ngatanan kamo nga kaliwat ni Jacob, himayaon ninyo siya; Ug tumindog sa kataha tungod kaniya, ngatanan kamo nga kaliwat sa Israel.
 24  Kay wala niya pagtamaya ni pagdumti ang kagul-anan sa sinakit; Wala usab pagtagoa gikan kaniya ang iyang nawong; Apan sa diha nga nagtu-aw sa iya ngadto kaniya, iyang gipatalinghugan siya .
 25  Mahitungod kanimo nagaabut ang akong pagdayeg sa kinataliwadan sa daku nga katilingban: Akong pagatumanon ang akong mga panaad sa atubangan sa mga nangahadlok kaniya.
 26  Ang maaghup magakaon ug mabusog; Magadayeg kang Jehova sila nga nagapangita kaniya; Palungtara ang inyong kasingkasing sa walay katapusan.
 27  Ang tanang mga kinatumyan sa yuta mahinumdum ug managbalik ngadto kang Jehova; Ug ang tanang mga kabanayan sa mga kanasuran managsimba sa atubangan mo.
 28  Kay iya ni Jehova ang gingharian; Ug siya mao ang magmamando ibabaw sa mga nasud,
 29  Ang tanang mga matambok sa yuta magakaon ug magasimba sila: Ngatanan sila nga nanaug ngadto sa abug manghapa sa atubangan niya, Bisan siya nga dili arang makatipig sa iyang kalag nga buhi.
 30  Usa ka kaliwat magaalagad kaniya; Kini igasugilon ni Jehova ngadto sa sunod nga kaliwatan.
 31  Mangabut sila ug managmantala mahatungod sa iyang pagkamatarung Ngadto sa usa ka katawohan nga matawo, nga siya nagbuhat niini.



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Psalms 21

 1  Magakalipay ang hari diha sa imong kusog, Oh Jehova; Ug diha sa imong kaluwasan daw unsa ka daku gayud ang iyang kalipay!
 2  Ikaw nagahatag kaniya sa tinguha sa iyang kasingkasing, Ug wala mo pagdumilii sa gipangayo sa iyang mga ngabil. (Selah
 3  Kay migula ka sa pagsugat kaniya uban ang mga panalangin sa kaayohan: Nagabutang ka ug purongpurong sa lunsay nga bulawan sa ibabaw sa iyang ulo.
 4  Kinabuhi gipangayo niya kanimo ug gihatagan mo siya, Bisan sa pahalugway sa mga adlaw sa mga katuigan nga walay katapusan.
 5  Ang iyang himaya daku sa imong kaluwasan: Dungog ug pagkahalangdon ginabutang mo sa ibabaw niya.
 6  Kay gihimo mo siya nga labing bulahan nga walay katapusan: Sa imong presencia gipuno mo siya sa kalipay.
 7  Kay ang hari nagasalig kang Jehova; Ug pinaagi sa mahigugmaong-kalolot sa Hataas Uyamut, dili siya matarug.
 8  Hipalgan sa imong kamot ang tanan nimong mga kaaway; Hipalgan sa imong toong kamot kadtong mga nanagdumot kanimo.
 9  Pagabuhaton mo sila ingon sa hasohasan sa kalayo sa panahon sa imong kaligutgut: Si Jehova magatulon kanila sa iyang kapungot, Ug ang kalayo magalamoy kanila.
 10  Ang ilang bunga pagalaglagon mo gikan sa yuta, Ug ang ilang kaliwat gikan sa mga anak sa mga tawo.
 11  Kay gitinguha nila ang dautan batok kanimo; Nanaghunahuna sila ug usa ka lalang nga dili sila makahimo sa pagbuhat.
 12  Kay ikaw magapatalikod kanila; Magaandam ka uban sa imong mga pisi sa pana batok sa ilang nawong.
 13  Pagabayawon ka, Oh Jehova, diha sa imong kusog: Sa ingon niini kami magaawit ug magadayeg sa imong gahum.

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Psalms 20

For the Chief Musician. A Psalm by David.

 1  May the LORD answer you in the day of trouble. May the name of the God of Jacob set you up on high.
 2  He will send you help from the sanctuary, and give you support from Zion.
 3  He will remember all your offerings, and accept your burnt sacrifice. Selah.
 4  He will grant you your heart's desire, and fulfill all your plans.
 5  We will triumph in your salvation. In the name of our God, we will set up our banners. May the LORD grant all your requests.
 6  Now I know that the LORD saves his anointed. He will answer him from his holy heaven, with the saving strength of his right hand.
 7  Some trust in chariots, and some in horses, but we trust the name of the LORD our God.
 8  They are bowed down and fallen, but we rise up, and stand upright.
 9  Save, LORD. Let the King answer us when we call.

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Psalms 20

 1  «To the chief music-maker. A Psalm. Of David.» May the Lord give ear to you in the day of trouble; may you be placed on high by the name of the God of Jacob;
 2  May he send you help from the holy place, and give you strength from Zion;
 3  May he keep all your offerings in mind, and be pleased with the fat of your burned offerings; (Selah.)
 4  May he give you your heart's desire, and put all your purposes into effect.
 5  We will be glad in your salvation, and in the name of our God we will put up our flags: may the Lord give you all your requests.
 6  Now am I certain that the Lord gives salvation to his king; he will give him an answer from his holy heaven with the strength of salvation in his right hand.
 7  Some put their faith in carriages and some in horses; but we will be strong in the name of the Lord our God.
 8  They are bent down and made low; but we have been lifted up.
 9  Come to our help, Lord: let the king give ear to our cry.



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Psalms 20

Psalm 20
For the music director; a psalm of David.

 1  May the LORD answer you when you are in trouble; may the God of Jacob make you secure!
 2  May he send you help from his temple; from Zion may he give you support!
 3  May he take notice of your offerings; may he accept your burnt sacrifice! (Selah)
 4  May he grant your heart's desire; may he bring all your plans to pass!
 5  Then we will shout for joy over your victory; we will rejoice in the name of our God! May the LORD grant all your requests!
 6  Now I am sure that the LORD will deliver his chosen king; he will intervene for him from his holy heavenly temple, and display his mighty ability to deliver.
 7  Some trust in chariots and others in horses, but we depend on the LORD our God.
 8  They will fall down, but we will stand firm.
 9  The LORD will deliver the king; he will answer us when we call to him for help!



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Psalms 20

 1  Si Jehova motubag kanimo sa adlaw sa kasamok; Ang ngalan sa Dios ni Jacob magatuboy kanimo sa itaas;
 2  Magapadala kanimo ug tabang gikan sa balaang puloy-anan, Ug gikan sa Sion pagalig-onon ikaw;
 3  Hinumduman mo ang tanan mong mga halad, Ug dawaton ang imong halad-nga-sinunog; (Selah
 4  Hatagan ikaw ingon sa tinguha sa imong kasingkasing, Ug tumanon ang bug-os mong tambag.
 5  Kami makadaug diha sa imong kaluwasan, Ug sa ngalan sa among Dios, magapakayab kami sa among mga bandila: Si Jehova magatuman sa tanan mong mga pangayo.
 6  Karon nahibalo ako nga si Jehova nagaluwas sa iyang dinihog; Siya magatubag kaniya gikan sa iyang langit nga balaan Uban sa kusog sa kaluwasan sa iyang toong kamot.
 7  Ang uban nagasalig sa mga carro, ug ang uban sa mga kabayo; Apan kami magahisgut sa ngalan ni Jehova nga among Dios.
 8  Ginapaluhod sila ug nangapukan; Apan kami nagatindog, ug nagabarug nga matul-id.
 9  Luwasa, Oh Jehova: Patubaga ang Hari, sa diha nga magatawag kami kaniya.



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Psalms 19

 1  Ang mga langit nagapahayag sa himaya sa Dios; Ug ang hawan nagapadayag sa buhat sa iyang mga kamot.
 2  Ang adlaw ngadto sa adlaw nagapamulong, Ug ang gabii ngadto sa gabii nagapadayag ug kinaadman.
 3  Walay sinultihan ni pinulongan; Ang ilang tingog dili hidunggan.
 4  Sa tibook nga yuta migula ang ilang latid, Ug sa kinatumyan sa kalibutan ang ilang mga pulong. Diha kanila gibutang niya ang usa ka balong-balong sa adlaw,
 5  Nga ingon sa usa ka kaslonon nga nagagula gikan sa iyang higdaanan, Ug nagakalipay siya ingon sa usa ka tawong kusgan sa pagdalagan sa iyang dalaganan.
 6  Gikan sa usa ka kinatumyan sa mga langit mao ang iyang paggikan, Ug ang iyang paglibut ngadto sa mga kinatumyan niini; Ug walay bisan unsa nga natago gikan sa iyang kainit.
 7  Ang Kasugoan ni Jehova hingpit, nga nagapabag-o sa kalag: Ang pagpamatuod ni Jehova matinumanon, nga nagahimo nga maalam sa mga walay-pagtagad.
 8  Ang mga sugo ni Jehova mga matul-id, nga nagalipay sa kasingkasing: Ang sugo ni Jehova ulay man, nga nagahayag sa mga mata.
 9  Ang kahadlok kang Jehova malinis, nga nagapadayon sa walay katapusan: Ang mga tulomanon ni Jehova mga matuod, ang tanan lonlon matarung.
 10  Kini labing tinguhaon kay sa bulawan, oo, labi kay sa daghang bulawan nga hamili; Matam-is usab labi kay sa dugos, ug sa mga tinulo sa dugos sa udlan.
 11  Labut pa ang imong ulipon ginatambagan pinaagi kanila: Nga sa pagbantay kanila adunay dakung balus.
 12  Sa mga sayup niya , kinsa ba ang makasabut? Kuhaan mo ako sa mga sala nga natago.
 13  Ingon man usab pugngan mo ang imong ulipon gikan sa mga sala sa pagpalabilabi; Nga dili magagahum sila sa ibabaw kanako: Nan magamatarung ako, Ug pagakuhaan ako sa dakung kalapasan.
 14  Itugot nga ang mga pulong sa akong baba, ug ang pagpalandong sa akong kasingkasing. Mahimong kahimut-an sa imong mga mata, Oh Jehova, bato ko, ug mamamawi ko.



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Psalms 18

 1  Gihigugma ko ikaw, Oh Jehova, ikaw ang akong kusog.
 2  Si Jehova mao ang akong bato, ug akong kuta, ug ang akong manluluwas; Dios ko, akong bato nga kanimo modangup ako; Taming ko, ug ang sungay sa akong kaluwasan, ang akong hataas nga torre.
 3  Magatawag ako kang Jehova, nga mao ang takus pagadayegon: Busa maluwas ako gikan sa akong mga kaaway.
 4  Ang mga gapu sa kamatayon milikus kanako, Ug ang mga baha sa pagkadilidiosnon nagapahadlok kanako,
 5  Ang mga gapus sa Sheol milibut kanako; Ang mga lit-ag sa kamatayon midangat kanako.
 6  Sa akong kagul-anan nagsangpit ako kang Jehova, Ug nagtu-aw ako sa akong Dios: Siya nagpatalinghug sa akong tingog gikan sa iyang templo, Ug ang akong pagtu-aw sa atubangan niya midangat sa iyang mga igdulungog.
 7  Unya ang yuta miuyog ug mikurog; Ang mga patukoranan usab sa mga bukid minglinog Ug nangauyog sila tungod sa iyang kasuko.
 8  May miutbo nga aso gikan sa iyang ilong, Ug gikan sa iyang baba ang kalayo milamoy: Ang mga baga gisiga niini.
 9  Gibawog usab niya ang mga langit, ug mikunsad siya. Ug ang mabaga nga kangitngit diha sa ilalum sa iyang mga tiil.
 10  Ug siya mikabayo sa ibabaw sa usa ka querubin ug milupad; Oo, naglupad-lupad siya sa ibabaw sa mga pako sa hangin.
 11  Gibuhat niya ang kangitngit nga iyang tagoanan, nga maoy iyang tabil nga nagalibut kaniya, Kangitngit sa mga tubig, mga mabagang dag-um sa kalangitan.
 12  Sa kasilaw sa atubangan niya, ang iyang mabagang dag-um nanagpangangi, Ulan-nga-yelo ug mga baga sa kalayo.
 13  Si Jehova usab midalugdog didto sa kalangitan, Ug ang Hataas Uyamut misinggit sa iyang tingog, Ulan-nga-yelo ug mga baga sa kalayo.
 14  Ug gipana niya ang iyang mga udyong, ug gipatibulaag niya sila; Oo, mga kilat nga daghanan uyamut, ug nakabungkag kanila.
 15  Unya mitungha ang mga kahiladman sa mga tubig, Ug ang mga patukoranan sa kalibutan naablihan, Sa imong pagbadlong, Oh Jehova, Tungod sa gininhawa sa imong ilong.
 16  Mipadala siya gikan sa itaas, gikuha niya ako; Gihaw-as niya ako gikan sa daghang mga tubig.
 17  Giluwas niya ako gikan sa akong gamhanan nga kaaway, ug gikan niadtong mga nanagdumot kanako; kay sila hilabihan sa pagkakusganon alang kanako.
 18  Sila mingdangat kanako sa adlaw sa akong kalisud; Apan si Jehova mao ang akong sandiganan.
 19  Gipagawas usab ako ni Jehova ngadto sa dapit nga halapad; Giluwas niya ako, kay siya nahamuot kanako.
 20  Nagbalus si Jehova kanako sumala sa akong pagkamatarung; Sumala sa pagkalinis sa akong mga kamot, gitumbasan niya ako.
 21  Kay gibantayan ko ang mga dalan ni Jehova, Ug sa pagkadautan wala ako mobulag sa akong Dios.
 22  Kay ang tanan niyang mga tulomanon ania sa atubangan ko, Ug wala ko isalikway ang iyang kabalaoran gikan kanako.
 23  Uban kaniya hingpit man usab ako, Ug naglikway ako gikan sa akong kadautan.
 24  Busa gitumbasan ako ni Jehova sumala sa akong pagkamatarung, Sumala sa pagkalinis sa akong mga kamot diha sa atubangan sa iyang mga mata.
 25  Sa mga maloloy-on magapakita ikaw nga maloloy-on; Uban sa tawong hingpit, magapakita ikaw nga hingpit;
 26  Uban sa maputli magapakita ikaw nga maputli; Ug uban sa hiwi, magapakita ikaw nga sukwahi.
 27  Kay ikaw magaluwas sa katawohan nga dinaugdaug; Apan pagapaubson mo ang mga mata nga palabilabihon.
 28  Kay ikaw magadagkut sa akong lamparahan: Si Jehova nga akong Dios magahayag sa akong kangitngit.
 29  Kay uban kanimo magabungkag ako ug mga kasundalohan; Ug uban sa akong Dios molukso ako ibabaw sa usa ka kuta.
 30  Mahitungod sa Dios, ang iyang dalan hingpit man: Ang pulong ni Jehova inulay; Siya mao ang taming sa tanang mga modangup kaniya.
 31  Kay kinsa ang laing Dios, gawas kang Jehova? Ug kinsa man ang usa ka bato gawas sa atong Dios,
 32  Ang Dios nga nagabakus kanako sa kusog, Ug nagahingpit sa akong dalan?
 33  Siya ang nagahimo sa akong mga tiil nga ingon sa mga tiil sa lagsaw: Ug nagabutang kanako ibabaw sa akong mga dapit nga hataas.
 34  Siya nagatudlo sa akong mga kamot sa pagpanggubat; Sa pagkaagi nga ang akong mga bukton nagabusog sa pana nga tumbaga.
 35  Ikaw usab nagahatag kanako sa taming sa imong kaluwasan; Ug ang imong toong kamot ang nagasagang kanako, Ug ang imong pagka-mapuangoron nagapadaku kanako.
 36  Gipahalapad mo ang akong mga lakang sa ubos ko, Ug wala mahadalin-as ang akong mga tiil.
 37  Pagagukdon ko ang akong mga kaaway, ug agpason ko sila; Dili ako motalikod nangtud nga mangaut-ut sila.
 38  Pagapatyon ko sila, sa pagkaagi nga dili na sila arang makatindog: Mangapukan sila sa ilalum sa akong mga tiil.
 39  Kay gibaksan mo ako sa kusog alang sa pagpanggubat: Gidaug mo tungod kanako kadtong mga mingtindog batok kanako.
 40  Gipatalikod mo usab kanako ang mga bukobuko sa akong mga kaaway, Aron maputol ko sila nga mga nanagdumot kanako.
 41  Mingtuaw sila, apan walay bisan kinsa nga maluwas kanila: Bisan pa ngadto kang Jehova, apan siya wala motubag kanila.
 42  Unya gidugmok ko sila ingon sa abug sa atubangan sa hangin; Giyabyab ko sila ingon sa lapuk sa kadalanan.
 43  Giluwas mo ako gikan sa mga pakigbugno sa katawohan; Gibuhat mo ako nga pangulo sa mga nasud: Usa ka katawohan nga wala ko hiilhi magaalagad kanako.
 44  Sa diha nga makadungog sila mahitungod kanako, magapasakup sila kanako; Ang mga dumuloong managpanugyan sa ilang kaugalingon kanako.
 45  Ang mga dumuloong magakahanaw, Ug manggula nga magakurog gikan sa ilang mga dapit nga tinakpan.
 46  Buhi man si Jehova; ug dalayegon ang akong bato; Ug igapahitaas ang Dios sa akong kaluwasan,
 47  Bisan ang Dios nga nagapahamtang ug panimalus alang kanako, Ug nagasakup ug mga katawohan sa ilalum nako.
 48  Siya magaluwas kanako gikan sa akong mga kaaway; Oo, gituboy mo ako ibabaw kanila nga mingtindog batok kanako; Giluwas mo ako gikan sa tawo nga malupigon.
 49  Busa pagapasalamatan ko ikaw sa taliwala sa mga nasud, Oh Jehova, Ug pagaawiton ko ang mga pagdayeg sa imong ngalan.
 50  Dakung kaluwasan gihatag niya sa iyang hari, Ug nagapakita ug mahigugmaongkalolot sa iyang dinihog, Kang David ug sa iyang kaliwat hangtud sa walay katapusan.



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Psalms 17

 1  Patalinghugi, Oh Jehova, ang matarung, patalinghugi ang akong pagtu-aw; Patalinghugan mo ang akong pagampo nga wala magagula sa mga ngabil nga malimbongon.
 2  Patunghaa ang akong hukom gikan sa imong presencia; Ipatan-aw sa imong mga mata ang katul-id.
 3  Ikaw nagsulay sa akong kasingkasing; nagdu-aw ka kanako sa kagabhion; Nasulayan mo ako, ug walay dautan nga hingkaplagan mo; Gisaad ko nga ang akong baba dili magalapas.
 4  Mahatungod sa mga buhat sa mga tawo, pinaagi sa pulong sa imong mga ngabil Naglikay ako sa mga dalan sa mga malupigon.
 5  Ang akong mga lakang nanagpadayon sa imong mga alagianan, Ang akong mga tiil wala mahadalin-as.
 6  Ako nagtawag kanimo, kay ikaw motubag kanako, Oh Dios: Ikiling kanako ang imong igdulungog, ug patalinghugi ang akong pulong.
 7  Ipakita ang imong katingalahan nga mahigugmaong-kalolot, Oh ikaw nga nagaluwas pinaagi sa imong toong kamot, kanila nga nagadangup kanimo Gikan niadtong mga mingtindog batok kanila .
 8  Bantayan mo ako ingon sa kalimutaw sa mata: Tagoon mo ako sa ilalum sa landong sa imong mga pako,
 9  Gikan sa mga dautan nga nanglupig kanako, Gikan sa mga mabangis ko nga mga kaaway, nga nagalibut kanako.
 10  Nalukban sila sa kaugalingon nilang tambok: Uban sa ilang baba nagasulti sila sa pagkamapahitas-on.
 11  Sila karon nanaglibut kanamo sa among mga lakang; Sila nanagtutok sa ilang mga mata aron sa pagbanlod, kanamo sa yuta.
 12  Siya sama sa leon nga nagahinamhinam sa iyang tukbonon, Ug ingon sa leon nga itoy nga nagahupo sa mga dapit nga tago.
 13  Tumindog ka, Oh Jehova, Asdangon mo siya, ilambos mo siya: Luwason mo ang akong kalag gikan sa dautan, pinaagi sa imong espada;
 14  Gikan sa mga tawo, pinaagi sa imong kamot, Oh Jehova, Gikan sa mga tawo sa kalibutan, kansang bahin ania niining kinabuhia, Ug kansang tiyan gibusog mo sa imong bahandi: Sila nangabusog sa mga anak, Ug igabilin nila ang salin sa ilang bahandi ngadto sa ilang mga bata.
 15  Mahatungod kanako magatan-aw ako sa imong nawong sa pagkamatarung; Matagbaw ako, sa diha nga mahigmata ako, sa pagtan-aw sa imong dagway.



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Psalms 16

 1  Bantayan mo ako, Oh Dios, kay kanimo midangup ako.
 2  Oh kalag ko , ikaw miingon kay Jehova: Ikaw mao ang Ginoo ko: Ako walay kaayohan gawas kanimo.
 3  Mahitungod sa mga balaan nga ania sa yuta, Sila mao ang mga matarung nga kanila anaa ang bug-os ko nga kalipay.
 4  Pagapilo-piloon ang ilang mga kasub-anan niadtong nanghatag ug mga gasa sa lain nga dios : Dili ko igahalad ang ilang mga halad-nga-ilimnon sa dugo, Ni pagadawaton ang ilang mga ngalan sa akong mga ngabil.
 5  Si Jehova mao ang akong bahin sa akong panulondon ug sa akong copa; Ikaw nagapadayon sa akong kapalaran.
 6  Ang mga pitik nanghibahin kanako sa mga dapit nga malipayon; Oo, aduna akoy panulondon nga maayo.
 7  Magadayeg ako kang Jehova, nga nagahatag kanako ug tambag; Oo, ang akong kasingkasing nagapahamangno kanako sa mga panahon sa kagabhion.
 8  Si Jehova gibutang ko sa kanunay sa atubangan nako: Tungod kay ania siya sa akong toong kamot, ako dili matarug.
 9  Busa nagamaya ang akong kasingkasing, ug nagakalipay ang akong himaya: Ang akong unod usab magapuyo sa kasigurohan.
 10  Tungod kay dili mo pagabiyaan ang akong kalag sa Sheol; Ni motugot ka nga ang imong balaan makakita sa pagkadunot.
 11  Igapakita mo kanako ang dalan sa kinabuhi: Sa imong presencia anaa ang kahupnganan sa kalipay; Sa imong toong kamot adunay mga kalipayan nga sa walay katapusan.



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Psalms 15

 1  Oh Jehova, kinsa man ang magapuyo sa imong tabernaculo? Kinsa man ang magapuyo sa imong bungtod nga balaan?
 2  Siya nga nagalakaw sa matul-id gayud ug nagabuhat sa pagkamatarung, Ug siya nga nagasulti sa kamatuoran diha sa iyang kasingkasing;
 3  Siya nga dili magbutang-butang uban sa iyang dila. Ni magabuhat ug kadautan sa iyang higala, Ni magpasipala batok sa iyang isigkatawo;
 4  Sa kang kinsang mga mata ginatamay ang tawo nga dunot ug kasingkasing; Apan nagatahud siya sa mga nagakahadlok kang Jehova; Siya nga nagapanumpa batok sa iyang kaugalingon, ug siya dili mausab;
 5  Siya nga wala magapahulam sa iyang salapi aron patuboan, Ni magdawat ug ganti batok niadtong inocente. Siya nga nagabuhat niining mga butanga dili gayud matarug.



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Psalms 14

 1  Ang bu**** diha sa iyang kasingkasing miingon: Walay Dios. Mga dunot sila, nanagbuhat sila sa mga buhat nga makaluod; Walay bisan kinsa nga nagabuhat ug maayo.
 2  Si Jehova nagsud-ong sukad sa langit sa ibabaw sa mga anak sa mga tawo, Sa pagtan-aw kong may usa ba nga nakasabut, Nga nangita sa Dios.
 3  Silang tanan nanghisalaag, nangadunot sila sa tingub; Walay bisan kinsa nga nagabuhat ug maayo, wala, walay bisan usa.
 4  Wala bay kahibalo ang tanan nga mamumuhat sa kadautan, Nga nanaglamoy sa akong katawohan sama sa nagakaon sila ug tinapay, Ug kang Jehova wala sila managtawag?
 5  Anaa sila sa dakung kahadlok; Kay ang Dios anaa man sa kaliwatan sa mga matarung.
 6  Ang tambag sa kabus gipakaulawan ninyo, Tungod kay si Jehova mao ang iyang dalangpanan.
 7  Agad pa unta nga ang kaluwasan sa Israel moabut gikan sa Sion! Sa diha nga si Jehova magabawi sa pagkabinihag sa iyang katawohan, Unya si Jacob magakalipay ug ang Israel magamaya.

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Psalms 13

 1  Hangtud anus-a ba, Oh Jehova? hikalimtan mo ako sa walay katapusan? Hantud anus-a ba pagatagoon mo ang imong nawong gikan kanako?
 2  Hangtud anus-a ba magapakitambag ako sa akong kalag, Nga adunay kaguol sa akong kasingkasing sa tibook nga adlaw? Hangtud anus-a ba pagabayawon ang akong kaaway sa ibabaw nako?
 3  Palandunga, ug tubaga ako, Oh Jehova nga Dios ko: Hayagan mo ang akong mga mata, kay tingali unya mahikatulog ako sa paghikatulog nga sa kamatayon;
 4  Aron dili magaingon ang akong kaaway. Gidaug ko siya; Tingali unya ang akong mga kabatok managkalipay sa diha nga matarug ako.
 5  Apan sa imong mahigugmaong-kalolot misalig ako; Ang akong kasingkasing magakalipay sa imong kaluwasan.
 6  Magaawit ako kang Jehova, Tungod kay nagatagad siya kanako sa madagayaon gayud.


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Psalms 12

 1  Tabangi, Oh Jehova, kay ang tawo nga diosnon nahurot; Kay ang matinumanon nagakawagtang gikan sa taliwala sa mga anak sa mga tawo.
 2  Sila nagasulti ug bakak tagsatagsa kanila sa iyang silingan; Uban sa ngabil nga maulog-ulogon, ug inubanan sa kasingkasing nga palingpaling, nagasulti sila.
 3  Pagaputlon ni Jehova ang tanang mga ngabil nga maulog-ulogon, Ang dila nga nagasulti ug mga dagkung butang;
 4  Nga nanag-ingon: Tungod sa among dila modaug kami; Ang among mga ngabil kaugalingon namo: kinsa ba ang ginoo sa ibabaw namo?
 5  Tungod sa mga kabus nga gilupigan, tungod sa panghupaw sa mga hangul, Karon motindog ako, nagaingon si Jehova; Igabutang ko siya sa kasigurohan nga iyang gipangandoy.
 6  Ang mga pulong ni Jehova maoy mga pulong nga putli; Ingon sa salapi nga inulay diha sa hasohasan sa ibabaw sa yuta, Giulay sa nakapito ka pilo.
 7  Ikaw, Oh Jehova magabantay kanila, Pagabantayan mo sila sa walay katapusan gikan niining kaliwatana.
 8  Ang mga datuan nagalakaw sa bisan diin dapit, Sa diha nga ginapahataas ang kangil-aran sa taliwala sa mga anak sa mga tawo.



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#Psalms 11

 1  Kang Jehova midangup ako: Unsaon ninyo pag-ingon sa akong kalag: Kumalagiw ka ngadto sa bukid ingon sa usa ka langgam;
 2  Kay, ania karon, ang mga dautan nagabawog sa pana, Ginaandam nila ang ilang mga udyong sa ibabaw sa pisi, Aron sa pagpana gikan sa kangitngit niadtong mga matul-id sa kasingkasing;
 3  Kong ang mga patukoranan pagagun-obon, Unsa man ang arang mahimo sa matarung?
 4  Si Jehova anaa sa iyang templo nga balaan; Si Jehova, ang iyang trono atua sa langit; Ang iyang mga mata nagatan-aw, ang iyang mga tabontabon nagasulay sa mga anak sa mga tawo.
 5  Si Jehova nagasulay sa matarung; Apan ang dautan ug ang nahagugma sa pagpanlupig, ginadumtan sa iyang kalag.
 6  Sa ibabaw sa mga dautan magapaulan siya ug mga lit-ag: Kalayo ug azufre, ug hangin nga makasunog, mao ang bahin sa ilang copa.
 7  Kay si Jehova matarung; siya nahagugma sa pagkamatarung: Ang matarung magatan-aw sa iyang nawong.

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Psalms 10

 1  Ngano nga nagatindog ka sa halayo, Oh Jehova? Ngano ba nga nagatago ka sa panahon sa kagul-anan?
 2  Sa palabilabi sa dautan ang kabus gilutos sa mainit gayud; Ipabitik sila diha sa mga lalang nga ilang gimugna.
 3  Kay nangandak ang dautan tungod sa pangandoy sa iyang q2 kasingkasing, Ug ang masinahon nagasalikway, oo, nagatamay kang Jehova,
 4  Ang dautan, tungod sa palabilabi sa iyang nawong, nagaingon : Siya dili maningil niini Ang tanan niya nga paghunahuna mao: Walay Dios.
 5  Ang iyang mga dalan hilabihan kalig-on sa tanan nga panahon; Ang imong mga paghukom hataas da kaayo ibabaw sa iyang pagtan-aw: Mahatungod sa iyang mga kabatok nga tanan, siya nagakantalita kanila.
 6  Nagaingon siya sa iyang kasingkasing: Dili ako matarug; Ngadto sa tanang kaliwatan dili ako mahamutang sa kalisud.
 7  Ang iyang baba napuno sa pagtunglo, ug mga bakak ug pagdaugdaug: Sa ilalum sa iyang dila anaa ang pagdaut ug ang kasal-anan.
 8  Nagalingkod siya sa mga dapit nga hup-anan sa mga kabalangayan; Sa mga hilit nga dapit ginapatay niya ang inocente; Ang iyang mga mata nagapaniid batok sa tawong walay tabang.
 9  Nagahupo siya sa tago ingon sa leon diha sa iyang lubganan; Nagahab-on siya sa pagdakup sa kabus: Gidakup niya ang kabus pinaagi sa pagsikup kaniya sa iyang pukot.
 10  Siya miukoy, siya miyukbo, Ug ang walay tabang nahulog tungod sa iyang mga malig-ong kuko .
 11  Nagaingon siya sa sulod sa iyang kasingkasing: Ang Dios nahikalimot na, Gitagoan niya ang iyang nawong, dili na gayud siya makakita niini.
 12  Tumindog ka, Oh Jehova; Oh Dios, bayawa ang imong kamot: Ayaw hikalimti ang mga kabus.
 13  Ngano ba nga ang dautan nagatamay sa Dios, Ug nagaingon sa sulod sa iyang kasingkasing: Dili ka ba maningil niini ?
 14  Ikaw nakakita niini ; kay ginatan-aw mo ang buhat nga dautan ug ang dautang pagbati, aron sa pagpanimalus niini pinaagi sa imong kamot: Kanimo nagadangup ang tawong walay tabang; Ikaw mao ang magtatabang sa mga ilo.
 15  Dugmoka ang bukton sa dautan; Ug mahatungod sa tawo nga dautan, magapangita ka sa iyang kadautan, hangtud nga wala na gayud ing makaplagan.
 16  Si Jehova, mao ang Hari nga dayon ug sa walay katapusan: Gikan sa iyang yuta nangalaglag ang mga nasud.
 17  Jehova, ikaw nagpatalinghug sa tinguha sa maaghup: Ikaw magaandam sa ilang kasingkasing, ug magpatalinghug ka sa imong igdulungog;
 18  Sa paghukom sa mga ilo ug sa mga linupigan, Aron nga ang tawo nga iya sa yuta dili na mahimong kalisangan.



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Psalms 9

 1  Pasalamatan ko ikaw, Oh Jehova, sa bug-os ko nga kasingkasing; Igapakita ko ang tanan nimong mga buhat nga katingalahan.
 2  Magahimaya ako ug magakalipay ako diha kanimo; Magaawit ako sa pagdayeg sa imong ngalan, Oh ikaw nga Hataas Uyamut.
 3  Sa diha nga motalikod ang akong mga kaaway, Mangapukan ug mangawala sila sa imong presencia.
 4  Kay nagalaban ka sa akong katungod ug sa akong baruganan; Nagalingkod ka sa trono sa paghukom nga matarung gayud.
 5  Gibadlong mo ang mga nasud, gilaglag mo ang mga dautan; Gipala mo ang ilang ngalan sa gihapon ug sa walay katapusan.
 6  Ang mga kaaway miabut na sa katapusan, gilaglag sila sa dayon; Ug ang mga ciudad nga gipanlumpag nimo, Ang mao gayud nga handumanan nila nahanaw na.
 7  Apan si Jehova nagalingkod ingon nga Hari sa walay katapusan: Siya nagaandam sa iyang trono alang sa paghukom;
 8  Ug sa pagkamatarung magahukom siya sa kalibutan, Sa katul-id magapahamtang siya ug paghukom sa mga katawohan.
 9  Si Jehova mahimo usab nga usa ko ka hataas nga torre nga dalangpanan alang sa mga linupigan, Usa ka hataas nga torre sa mga panahon sa kagul-anan;
 10  Ug kanimo managsalig ang mga nakaila sa imong ngalan, Kay ikaw, Oh Jehova, wala mobiya niadtong mga nanagpangita kanimo.
 11  Mag-awit kamo ug mga pagdayeg kang Jehova, nga nagapuyo sa Sion: Ipahayag ninyo sa katawohan ang iyang mga buhat.
 12  Kay siya nga nagahimo ug panimalus tungod sa dugo, nahanumdum kanila; Siya wala malimot sa pagtu-aw sa mga kabus.
 13  Kaloy-an mo ako, Oh Jehova; Tan-awa ang akong kaguol nga akong ginaantus tungod kanila nga nagadumot kanako, Ikaw nga nagtuboy kanako gikan sa mga ganghaan sa kamatayon:
 14  Aron igapahayag ko ang bug-os mong pagdayeg. Sa mga ganghaan sa anak nga babaye sa Sion Ako magakalipay diha sa imong kaluwasan.
 15  Nangahulog ang mga nasud sa gahong nga ilang gibuhat: Sa pukot nga ilang gitagoan, nagapus ang ilang kaugalingong tiil.
 16  Nagpaila si Jehova sa iyang kaugalingon, nagpahamtang siya ug paghukom: Ang dautan nalit-agan sa buhat sa iyang kaugalingong mga kamot (Higgaion. Selah Higgaion: Selah mga ngalan sa musica nga ginagamit sa mga Hebreohanon lamang.
 17  Ang mga dautan pabalikon ngadto sa Sheol, Lakip ang tanang mga nasud nga nalimot sa Dios.
 18  Kay ang kabus sa kanunay dili hikalimtan, Ni ang paglaum sa mga kabus mawala nga dayon.
 19  Tumindog ka, Oh Jehova; dili mo itugot nga ang tawo modaug: Papahukmi ang mga nasud diha sa atubangan nimo.
 20  Iibutang mo sila sa kahadlok, Oh Jehova: Pailha ang mga nasud nga sila mga tawo lamang. (Selah)



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Psalms 8

 1  Oh Jehova nga Ginoo namo, Pagkahalangdon sa imong ngalan sa tibook nga yuta, Nga gibutang mo ang imong himaya sa ibabaw sa mga langit!
 2  Gikan sa baba sa mga magagmayng bata ug sa mga nagasuso gipahamutang mo ang kalig-on, Tungod sa imong mga kabatok, Aron ikaw makapahilum sa kaaway ug sa tigpanimalus.
 3  Sa magapalandong ako sa imong mga langit, sa buhat sa imong mga tudlo, Sa bulan ug sa mga bitoon nga imong gibut-an;
 4  Unsa ba ang tawo, nga ikaw matinagdanon man kaniya? Ug ang anak sa tawo, nga ikaw nagdu-aw man kaniya?
 5  Kay gibuhat mo siya nga ubos lamang ug diyutay kay sa mga manolonda, Ug gipurongpurongan mo siya uban sa himaya ug dungog.
 6  Binuhat mo siya nga agalon sa mga binuhat sa imong mga kamot; Ang tanan gibutang mo sa ilalum sa iyang mga tiil:
 7  Tanang mga carnero ug mga vaca, Oo, ug ang mga mananap sa kapatagan,
 8  Ang mga langgam sa kalangitan, ug ang mga isda sa dagat, Bisan unsa nga moagi sa mga alagianan sa kadagatan.
 9  Oh Jehova, nga among Ginoo, Pagkahalangdon sa imong ngalan sa tibook nga yuta!



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Psalms 7

 1  Oh Jehova nga akong Dios, diha kanimo midangup ako: Luwasa ako gikan sa tanan nga mga nagalutos kanako, ug bawi-on mo ako,
 2  Kay tingali unya ingon sa leon magagisi sila sa akong kalag, Nga magawataswatas niini samtang nga walay bisan kinsa nga magaluwas.
 3  Oh Jehova nga akong Dios, kong akong gibuhat kini: Kong sa akong mga kamot adunay kasal-anan:
 4  Kong ako nagbalus ug dautan kaniya nga diha sa pakigdatit uban kanako; (Oo, akong gitugyan siya nga sa walay gipasikaran nahimong akong kabatok);
 5  Ipalutos sa kaaway ang akong kalag, ug hiagpasan kini; Oo, patumbi kaniya ngadto sa yuta ang akong kinabuhi, Ug ang akong himaya ibutang diha sa abug. (Selah
 6  Tumindog ka, Oh Jehova, diha sa imong kasuko: Bumangon ka batok sa kapungot sa akong mga kabatok: Ug magmata ka alang kanako; ikaw nga nagsugo sa paghukom.
 7  Paalironga libut kanimo ang katilingban sa mga katawohan; Ug sa ibabaw nila, bumalik ka sa kahitas-an.
 8  Si Jehova nagpahamtang ug hukom sa mga katawohan: Hukman mo ako, Oh Jehova, sumala sa akong pagkamatarung, ug sumala sa akong pagkahingpit nga ania kanako.
 9  Oh laglagon mo ang kadautan sa mga dautan, apan patindogon mo ang matarung, Kay ang Dios nga matarung nagasusi sa mga hunahuna ug sa mga kasingkasing.
 10  Ang akong taming anaa sa Dios, Nga nagaluwas sa mga matul-id sa kasingkasing.
 11  Ang Dios mao ang maghuhukom nga matarung: Oo, usa ka Dios nga batok sa mga dautan may kaligutgut sa matag-adlaw.
 12  Kong ang usa ka tawo dili makabig, pagabairon niya ang iyang espada; Gibawog niya ang iyang pana, ug giandam niya kini;
 13  Giandam usab niya alang kaniya ang mga hinagiban sa kamatayon: Gibuhat niya ang iyang mga udyong nga mga mahait.
 14  Ania karon, magaanak siya uban sa kasal-anan; Oo, nanamkon siya ug limbong, ug nagaanak ug bakak.
 15  Nagbuhat siya ug atabay, ug nagkalot niini: Ug siya nahulog ngadto sa kalut nga iyang gibuhat.
 16  Ang iyang dautang buhat magabalik sa ibabaw sa iyang ulo, Ug ang iyang kabangis mahulog sa iyang alimpulo.
 17  Magapasalamat ako kang Jehova sumala sa iyang pagkamatarung, Ug magaawit ako sa pagdayeg sa ngalan ni Jehova, ang Hataas Uyamut.



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Psalms 6

 1  Oh Jehova, ayaw ako pagbadlonga diha sa imong kapungot, Ni pagcastigohon mo ako diha sa imong mainit nga kaligutgut.
 2  Malooy ikaw kanako, Oh Jehova; kay nalaya ako: Ayohon mo ako, Oh Jehova, kay ang akong mga bukog nangatay-og.
 3  Ang akong kalag usab nagubot sa hilabihan gayud: Ug ikaw, Oh Jehova, hangtud ba anus-a?
 4  Bumalik ka, Oh Jehova, luwasa ang akong kalag: Luwason mo ako tungod sa imong mahigugmaong-kalolot.
 5  Kay diha sa kamatayon walay paghandum mahitungod kanimo: Kinsa ba ang magapasalamat kanimo didto sa Sheol?
 6  Gikapuyan na ako sa akong pagagulo: Sa matag-gabii ginapalunopan ko ang akong higdaanan; Ang akong kama ginabisibisan ko sa akong mga luha;
 7  Ang akong mata namad-an na tungod sa kaguol; Nahalap kini tungod sa tanan ko nga mga kaaway.
 8  Pahalayo kanako, ngatanan kamo nga mamumuhat sa kasal-anan: Kay si Jehova nagpatalinghug sa tingog sa akong paghilak.
 9  Si Jehova nagpatalinghug sa akong pagpangaliyupo; Si Jehova magadawat sa kong pag-ampo.
 10  Mangaulaw ug mangalisang sa hilabihan ang tanan ko nga mga kaaway: Sila motalikod, sila pagapakaulawan sa kalit gayud.



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Psalms 5

 1  Patalinghugi, Oh Jehova, ang akong mga pulong; Tulotimbanga ang akong pagpalandong.
 2  Pamatia ang tingog sa akong pagtu-aw, Hari ko ug Dios ko: Kay kanimo nagaampo ako.
 3  Oh Jehova, sa buntag magapatalinghug ka sa akong tingog; Sa buntag pasakaon ko ang akong pag-ampo nganha kanimo ug magahulat ako.
 4  Kay ikaw dili mao ang Dios nga may kalipay diha sa kadautan: Ang dautan dili magapuyo uban kanimo.
 5  Ang mga mapahitas-on dili magatindog sa atubangan sa imong mga mata: Nagadumot ikaw sa tanang mga mamumuhat sa kasal-anan.
 6  Pagalaglagon mo kadto sila nga nagasulti ug mga bakak: Si Jehova nagadumot sa giuhaw sa dugo ug sa tawo nga malimbongon.
 7  Apan mahitungod kanako, diha sa kadagaya sa imong mahigugmaong-kalolot, mosulod ako sa imong balay: Sa pagkahadlok kanimo, magasimba ako sa atubangan sa imong templo nga balaan.
 8  Mandoi ako, Oh Jehova, sa imong pagkamatarung tungod sa akong mga kaaway; Tul-iron mo sa akong atubangan ang imong dalan.
 9  Kay sa ilang baba walay pagkamatinumanon; Sa ilang sulod nga bahin lonlon mga kadautan; Ang ilang totonlan maoy usa ka lubnganan nga inablihan: Magaulog-ulog sila uban sa ilang dila.
 10  Hukmi sila nga sad-an, Oh Dios; Ipahulog sila pinaagi sa ilang kaugalingong tambag: Tungod sa pagkadaghan sa ilang mga kalapasan itukmod sila; Kay mingsukol sila batok kanimo.
 11  Apan papaglipaya kadtong tanan nga nanagsalig kanimo; Sa gihapon pasinggita sila sa kalipay, tungod kay ginalabanan mo sila: Pasagdi nga maglipay usab diha kanimo ang mga nahagugma sa imong ngalan.
 12  Kay ikaw magapanalangin sa mga matarung; Oh Jehova, ikaw magalikus kaniya uban sa kalooy ingon nga usa ka taming.



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Psalms 4

 1  Tubagon mo ako sa diha nga magtawag ako, Oh Dios sa akong pagkamatarung; Gibuhian mo ako sa diha ako sa akong kalisdanan: Kaloy-i ako ug patalinghugan mo ang akong pag-ampo.
 2  Oh kamo nga mga anak sa mga tawo, hangtud ba anus-a nga pagabalihon ninyo ang akong himaya ngadto sa pagkatalamayon? Hangtud anus-a ba ang paghigugma ninyo sa kakawangan, ug ang pagpangita ninyo sa kabakakan? (Selah)
 3  Apan hibaloi nga si Jehova nagpinig alang kaniya sa tawo nga diosnon: Si Jehova magapatalinghug sa diha nga magatawag ako kaniya.
 4  Tumindog kamo nga may pagkurog, ug dili kamo magpakasala: Makigsulti kamo sa inyong kaugalingong kasingkasing diha sa inyong higdaanan, ug maghilum kamo. (Selah)
 5  Panghalad kamo ug mga halad sa pagkamatarung, Ug ibutang ang inyong pagsalig diha kang Jehova.
 6  Daghan ang mga nagaingon: Kinsa ang magapakita kanato ug butang maayo? Ibanwag, Oh Jehova, ang kahayag sa imong nawong sa ibabaw namo.
 7  Nagbutang ikaw ug kalipay sa akong kasingkasing, Labaw pa kay sa ilang hingbatonan sa panahon nga midaghan ang ilang trigo ug ang ilang duga sa parras.
 8  Sa pakigdait magahigda ako, ug magakatulog ako: Kay ikaw lamang, Jehova, ang nagapapuyo kanako sa walay kabilinggan.


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Psalms 3

 1  Oh Jehova, daw unsa ang pagkadaghan sa akong mga kaaway! Daghan sila nga mga mingtindog batok kanako.
 2  Daghan ang nagaingon mahatungod sa akong kalag: Walay tabang alang kaniya diha sa Dios. (Selah)
 3  Apan ikaw, Oh Jehova, mao ang taming nga nagalibut kanako, Ang himaya ko ug ang magbabangon sa akong ulo.
 4  Sa akong tingog nagatu-aw ako kang Jehova, Ug siya nagatubag kanako gikan sa iyang bungtod nga balaan. (Selah)
 5  Mihigda ako ug nakatulog, Nahigmata ako; kay nagasagang kanako si Jehova.
 6  Dili ako mahadlok sa napulo ka libo sa katawohan Nga misulong nga milikus batok kanako.
 7  Tumindog ka, Oh Jehova, luwasa ako, Oh Dios ko; Kay gihampak mo sa apapangig ang tanan ko nga mga kaaway: Ang mga ngipon sa mga dautan gipanugmok nimo.
 8  Iya ni Jehova ang kaluwasan: Ang imong panalangin anaa sa ibabaw sa imong katawohan. (Selah)



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Psalms 2
 1  Ngano nga nagalungotlungot ang mga nasud, Ug ang mga katawohan nagapalandong sa butang nga kawang?
 2  Ang mga hari sa yuta nanagpahamutang sa ilang kaugalingon, Ug ang mga punoan nanagsabutsabut sa tingub, Batok kang Jehova ug batok sa iyang dinihog, nga nagaingon :
 3  Pagabugtoon nato ang ilang mga talikala, Ug igasalibay ta gikan kanato ang ilang mga igtatakgus.
 4  Siya nga nagalingkod sa kalangitan magakatawa: Ang Ginoo magahimo kanila nga yubitonon.
 5  Unya siya magasulti kanila diha sa iyang kaligutgut, Ug diha sa iyang kapungot siya magagubot kanila.
 6  Ngani nga gibutang ko ang akong hari Ibabaw sa Sion, ang akong bungtod nga balaan.
 7  Magamantala ako sa sugo: Si Jehova nag-ingon kanako: Ikaw mao ang akong anak; gianak ko ikaw niining adlawa.
 8  Kanako mangayo ka, ug kanimo igahatag ko ang mga nasud nga imong panulondon, Ug mapanag-iya mo ang mga kinatumyang dapit sa yuta.
 9  Pagadugmokon mo sila sa sungkod nga puthaw: Pagapulpugon mo sila ingon sa banga sa magkokolon.
 10  Busa karon, Oh mga hari, magmaalamon kamo, Magpatudlo kamo, mga maghuhukom sa yuta.
 11  Sa kahadlok, umalagad kamo kang Jehova, Ug managlipay kamo uban ang pagkurog.
 12  Humalok kamo sa anak, aron siya dili masuko, ug mangawala kamo diha sa dalan, Kay ang kapungot niya mosilaub sa dili madugay. Bulahan kadtong tanan nga modangup diha kaniya.



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From FB of Arnel Cortez
DESIDERATA Binisaya
a birthday message to myself

Lakat nga malinawon taliwala sa kasamok ug kagahob,
Ug hinumdumi ang kalinaw diha sa kahilom.
Kon mahimo, sa walay pagtahan,
Tagda sa kaaghop, matag tawo'ng mailhan

Ipadayag ang matood nga tataw ug malinawon
Ug ang uban angay mong paminawon
Kay bisan ang mga uyamot ug walay hibangkaagan
Sila man adunay kasaysayan

Likayi ang banhaan ug mapangahason;
Sa kalag nagdala sila'g kahasol
Kung sa uban itandi mo ang imung kaugalingon
Mamahimo kang walay kapuslanan o kaha magul-anon
Sa kanunay dunay labaw ug ubos sa imung kaugalingon

Kahimut-i ang imung kalampusan ingon man ang imung mga laraw.
Sa imung natad, kadasig ipatigbabaw
Apan ayaw kalimti, Mapaubsanon;
Bahandi kini sa nagkabag-ong palad sa panahon

Pag-amping sa imung patigayon
Ang kalibutan puno sa mga malinglahon
Apan ayaw ka buta sa mga maayong gawi;
Daghan ang nagtinguha sa hataas nga mga mithi,
Sa bisan unsang kahimtang, tugob sa kabantog ang kinabuhi.

Pagmatinod-anon sa imung kaugalingon,
Labi na sa pagbati, ayaw pagpaka-aron ingnon
Ni ayaw katahapi ang gugmang bililhon;
Kay luyo sa kapait ug pakyas nga sugilanon
Susama sa sagbot, mosubing nga makanunayon.

Dawata nga mahinangpon ang tambag sa katuigan,
Ug itahan nga malinawon ang mga butang sa kabatan-onan
Alimahi ang kusog sa diwa batok sa kalit nga kaalaotan.
Apan ayaw katandog sa mga dautang handurawan.
Ang kahadlok mahimugso diha sa kabudlay ug kagul-anan.

Labaw sa mapiskay nga pagpanton, Pagmaaghop sa imung kaugalingon. Anak ka sa uniberso, dili uyamot sa mga kahoy ug bitoon.
May katungod kang mabuhing bililhon

Ug bisan kini kanimo dili tin-aw
Ang uniberso namiyous sama sa tanang mga adlaw
Nan pagmalinawon uban sa Ginoo nga nga kanimo tataw.

Bisan unsa man imung pagbudlay ug mga pangindahay,
Sa makalilibog nga kaguliyang sa kinabuhi, ug puno sa panghayhay
Hupti ang imung kalag sa kanunay.
Luyo sa mga limbong, palas-anon, ug pangandoyng napusgay,
Nagpabilin kining maanindot nga kalibutan.
Pagmaya. Pagmalipayon sa kanunay.

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#SunStarBreaking
Rest in peace, Fr. Arnel Celis.

#Coronavirus Casualty
The City Government of Tagum shared that Fr. Celis succumbed to the highly-infectious coronavirus disease (Covid-19) on Monday, April 27.

Here's the full statement of Tagum City LGU:

Among gikasubo nga i-anunsyo kaninyo nga mipanaw na si Fr. Arnel Celis niadtong Lunes, April 27, 2020. Siya ang pinaka-unang Tagumenyo nga gikabsan sa kinabuhi tungod sa COVID-19 nga among gibalita kagahapon.  Ang tibuok katawhan sa Tagum naghandom ug nagpasalamat sa kontribusyon ni Father Celis sa atong syudad.

Labing mapasalamaton ang City Government of Tagum sa kooperasyon sa pamilya ni Fr. Celis sa among ginabuhat nga contact tracing. Tungod kay puro secondary sources lang ang nakuha sa among monitoring team sanglit na-stroke ang pasyente, gitugutan kami sa pamilya nga imantala ang iyang pangalan aron makatabang sa contact tracing.

Among ginapahimangnoan ang publiko nga kung kinsa man kadtong adunay close contact kay Fr. Celis sukad April 5 hangtod April 22, 2020 nga mupailawom sa 14-day self-isolation ug ipahibalo kini sa Barangay Health Emergency Response Team aron ma-monitor. Ginapamalihogan usab nga kung kinsa man kadtong adunay kahibalo sa whereabouts ni Fr. Celis sa maong panahon nga ipahibalo kini sa COVID-19 City Task Force pinaagi sa pagtawag o pagtext sa mga musunod nga numero: 0995-990-3957 (Globe), 0951-164-6965 o 0951-795-3257 (Smart).

Daghang salamat.

via Tagum CIO
#AllYouNeedToKnow

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Moving Talipapa Trading Schedule

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The ability to discipline yourself to delay gratification in the short term in order to enjoy greater rewards in the long term is the indispensable prerequisite for success.
Maxwell Maltz...

INSPIRATIONAL QUOTES ULTIMATE COLLECTION: 3000+ Motivational Quotations With Special Humor Section
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Emptiness is a symptom that you are not living creatively. You either have no goal that is important enough to you, or you are not using your talents and efforts in a striving toward an important goal.
Maxwell Maltz...

INSPIRATIONAL QUOTES ULTIMATE COLLECTION: 3000+ Motivational Quotations With Special Humor Section
Unknown

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Help Hotline for Stranded Tourists in the Philippines

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San Miguel Corporation Donates P5 Million to an LGU

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DILG Hotline Numbers

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Psalms 1

 1  Bulahan ang tawo nga wala magalakaw sa tambag sa mga dautan, Ni magatindog sa dalan sa mga makasasala, Ni magalingkod sa mga lingkoranan sa mga mayubiton:
 2  Kondili anaa sa Kasugoan ni Jehova ang iyang kalipay; Ug sa Kasugoan niya nagapalandong siya sa adlaw ug sa gabii.
 3  Ug siya mahisama sa kahoy nga natanum sa daplin sa kasapaan sa tubig, Nga nagadala sa iyang bunga sa iyang panahon, Kansang dahon usab dili malaya, Ug bisan unsa nga ginabuhat niya magamauswagon.
 4  Dili ingon niini ang mga dautan, Kondili ingon sa uhot nga ginapalid sa hangin.
 5  Busa dili magatindog ang mga dautan sa paghukom, Ni ang mga makasasala diha sa katilingban sa mga matarung.
 6  Kay naila ni Jehova ang dalan sa mga matarung; Apan ang dalan sa mga dautan mawala.



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Nananawagan po ang BHW Party-list sa IATF na proteksyunan ang barangay health workers (BHWs). Bukod kasi sa panganib na mahawa ng COVID-19, hinaharap din ng BHWs ang galit at pagmumura ng ilang taumbayan dahil sa mga problema sa implementasyon ng Social Amelioration Program.

Sapagkat ang BHWs ang nagbabahay-bahay upang maihatid ang primary care services sa komunidad, hindi maiiwasang sila ang napagbubuntunan ng sisi at napagbubuhusan ng galit ng mga kabarangay nilang hindi kasali sa listahan ng mga makakatanggap ng ayudang SAP.

Kahit nga po ang ibang BHWs ay hindi pa rin nakakatanggap ng SAP bagaman eligible silang makatanggap ng SAP ayon sa tagubilin ng DSWD Memorandum. 

Seryoso po ang reports na natatanggap ko at nangangamba po ako para sa seguridad ng mga BHWs. Sila na nga itong nagmamalasakit sa komunidad sa kabila ng kawalan ng regular na sahod (allowance lang), sila pa itong naiipit sa pagitan ng DSWD-LGUs at nagugutom na taumbayan.

PAG-RELEASE NG AMELIORATION PAY AT RISK ALLOWANCE, PAKI-BILISAN PLEASE

Bilang kinatawan ng mga barangay health worker sa Kongreso, lumiham ang BHW Party-list kina DSWD Secretary Rolando Bautista at DILG Secretary Eduardo Año. Hiniling namin kay Secretary Bautista ang release SAP para sa BHWs, habang pinaaalala namin kay Secretary Año ang release ng Special Risk Allowance (SRA) para sa BHWs.

Nakikiusap rin kami sa mga kagawaran na bilisan ang pag-release ng SAP at SRA para agarang maramdaman ng taumbayan ang ayuda sa gitna ng kasalukuyang krisis. Makumbinsi sana ng IATF ang mga nakaka-angat na lungsod at bayan (1st, 2nd class cities & towns) na bigyan na ng Special Risk Allowance ang kani-kanilang barangay health workers alinsunod sa Administrative Order 28 ni Pangulong Rodrigo Duterte.

Matulungan rin sana ng DBM ang mga mahihirap na bayan (3rd, 4th, 5th, and 6th class municipalities) para matustusan ang pagbibigay ng agarang SRAs sa kani-kanilang BHWs.

Batid naming nai-download na ng DSWD ang SAP funds sa mga LGUs at ilan sa mga LGUs ay nagsimula nang mag-release ng SAP sa mga mamamayan. (END)

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Apolinario Mabini says Love Your Country After God

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ECQ Until May 15, 2020

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From Seaway Magazine
BREAKING: Negros Occ rejects seafarers onboard Malasakit Voyage 

The provincial government of Negros Occidental has refused to accept 88 seafarers from Negros onboard the 2Go Malasakit Voyages scheduled on April 27 and 30, 2020 with the route Manila-Bacolod-Iloilo-Cagayan-Iloilo-Bacolof-Manila.

The Provincial Incident Management Team (PIMT) of Negros Occidental broke this bad news in a letter to Director Jose Roberto Nunez, chair of the Regional Disaster Risk Reduction Management Council (RDRRMC) VI. 

In the letter dated April 26, 2020, the provincial government enumerated its reasons for rejecting the seafarers from the island.

It says: "First, we have accommodated the arrival of 35 overseas Filipino workers (OFWs) last April 14.  Despite that they have provided their Medical Certificate/Bureau of Quarantine (BOQ) Certification, two of the OFWs found positive.

"Fortunately, we are able to have them isolated in our quarantine area. RDRRMC VI was able to issue WVRTF Resolution 12 stating that 'said OFWs shall undergo RT PCR test prior to departure from their point of entry.  Only those whose results are negative will be allowed to depart and accepted in Region VI.'

"(This is) the very reason why we only repatriate non-OFW," says the letter signed by Negros Occidental PIMT Incident Commander Jonathan Lobaton on behalf of Gov. Eugenio Jose Lacson.

The letter adds: "due to limited accommodation in our Provincial Quarantine Facility, we schedule the arrival of our repatriates, prioritizing the non-OFW. We currently have around 130 persons in our quarantine area manned 24/7 by our personnel thus the arrival of the  88 seafarers (OFWs) will hamper our operations.
"Such action is a violation of WVRTF Resolution 12:  Mandatory COVID-19 testing of OFWs prior to transport to Western Visayas," the letter explains.

Based on latest information gathered by Seaway, however, the 2Go Malasakit Voyage scheduled to depart today, April 27, 2020, will have over 100 seafarers from Negros island.  They are expected to disembark at the port of Bacolod.

Moreover, aside from having completed the required 14-day quarantine, the seafarers are holders of "Authority to Travel" secured from the National Task Force against COVID-19.

In addition, they would undergo thorough screening and rapid testing protocols. Only those who passed the screening and rapid testing protocols would be allowed to go onboard the 2Go Malasakit Voyage.

Another important consideration, the earlier two OFWs that were found positive of COVID-19 were landbased workers from the Netherlands and Finland.  Landbased workers, generally do not go through as rigid screening and quarantining as seabased workers.

OWWA Administrator Hans Leo Cacdac, in an interview this morning over DZMM, appealed to local government units not to block the return of repatriated seafarers who have been given a clean bill of health by concerned agencies such as those passengers of Malasakit Voyages.

OWWA and MARINA, in coordination with manning agencies, launched the Malasakit Voyages to bring home to Visayas and Mindanao stranded seafarers from Manila.

- Eloi Calimosoa

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Sukelco Anti-Covid Tips

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Stranded in Davao City Solution

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EXECUTIVE ORDER NO. 28 Series of 2020

AN ORDER PROVIDING FOR THE EXTENSION OF THE ENHANCED COMMUNITY QUARANTINE AND OTHER ACTIVITIES THEREAFTER

WHEREAS, the World Health Organization declared a pandemic on the spread of the Covid-19 infection;

WHEREAS, President Duterte issued Presidential Proclamation 922 on March 8, 2020 to put the country in a State of Public Health Emergency in relation to National Security;

WHEREAS, President Duterte issued Presidential Proclamation 929 on March 16, 2020 and declared a State of Calamity in the entire country for a period of six months;

WHEREAS, Section 16 of Republic Act No. 7160 also known as the Local Government Code provides that within their respective territorial jurisdictions, local government units shall ensure and promote health and safety and preserve the comfort and convenience of their inhabitants;

WHEREAS, the Epidemiologist and Infectious Disease Specialist doctors demand that people stay in their houses to arrest the spread of infection;

WHEREAS, it becomes necessary to extend the enhanced community quarantine to abide by the order of the National Government's Inter-Agency Task Force for Management of Emerging Infectious Diseases (IMF-MEID) Resolution No. 28 specifically provision B (3);

Now, THEREFORE, I, SARA Z. DUTERTE, Mayor of the City of Davao, by virtue of the powers vested in me by law, do hereby order the following:

SECTION 1. ECQ. The Enhanced Community Quarantine (ECQ) shall be extended until 11:59PM of 15 May 2020 or until sooner lifted;

SECTION 2. ADOPTION. The provisions in Executive Orders 23, 23-A, and 23-B are hereby adopted.

SECTION 3. SEPARABILITY CLAUSE. If any provision of this Executive Order is declared invalid or unconstitutional, the other provisions not affected thereby shall remain valid and subsisting.

SECTION 4. REPEALING CLAUSE. All orders or parts thereof which are inconsistent with the provisions of this Executive Order are hereby repealed or modified accordingly.

SECTION 5. EFFECTIVITY. This order shall take effect immediately .

Done thls 27th of April 2020 in Davao City, Philippines.

(sgd.)
SARA Z. DUTERTE
City Mayor

Attested by:

ZULEIKA T. LOPEZ
City Administrator

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"Deep in our hearts, we knew that this day will come when we have to welcome home our OFWs and, later on, all Bol-anons who want to come home....True Love is shown in times of suffering and danger. This is the time to show true love. Let us prepare to follow the protocols..."---Gov. Art Yap (HERE IS THE FULL TEXT OF HIS MESSAGE AT THE CAPITOL PRESSCON THIS AFTERNOON) :
***
On the morning of April 25, 2020, I received copies of Authorities to Travel issued by Sec. Carlito Galvez for returning OFWs. In the Authority dated April 24, 2020, it was stated that the same was being issued to: "...authorize the travel of the following seafarers from Manila to return to their respective province/residence provided that they have completed the 14-day quarantine and shall present medical certification upon exit from Manila." Furthermore, it was stated that: "This Authority is being issued for purposes of allowing their unimpeded entry and exit to places as an exemption from the provisions of an enhanced community quarantine." In the list was included the names of 262 returning Bol-anons.

There are also 81 OFW Bol-anons in Cebu today, being medically processed to allow them to come home to Bohol when their results come out and register that they are not Covid positive.

Upon receiving the Authorities to Travel, I tried to call Sec. Carlito Galvez, the Chief Implementor of the Covid 19 Task Force, and failing which, wrote him a letter in the afternoon. We were able to talk early evening of the same day where I strongly registered my objections on the manner and lack of coordination that the repatriation of our Bol-anons OFWs was being undertaken.

Sec. Galvez promised to look into the coordination aspect but made it very clear to me, that under these times of the national health emergency, Manila was under extreme pressure to start sending people home so they can better cope with the local infections in the NCR. Sec Galvez and I had a long and honest discussion on what was happening in the Capital, and the challenges confronting them. He revealed that as of today, there were about 3,000-5,000 OFWs returning to the Philippines everyday and presently;y, they had more than 70,000 OFWs, already stranded in Manila. Many of them are undergoing DOH supervised quarantines and soon, many will already be released from their Quarantine and must go home to their provinces.

At the end of our conversation, I must say that I fully understood the grave difficulties in the NCR. I was very humbled and embarrassed to be thinking only about Bohol when our nation and our capital city is gravely suffering. I made a commitment that Bohol will do its part not only to protect Bohol from the Covid 19, but to do what we can to help in the national effort to defeat Covid 19 in the Philippines. If that meant bringing home our OFWs, that is a very small price to pay as long they follow the proper protocols.

Deep in our hearts, we knew that this day will come when we have to welcome home our OFWs and later on, all Bol-anons who want to come home. This is the reason why two weeks ago, I already prepared OPLAN Exodus for the consideration of all. Our returning OFWs are modern day heroes who sacrificed so much and face many dangers, just so that they can send money home to their families, which benefit not only them, but our economy as well.

Other Bol-anons, have an equal right to come home. But the right is not absolute. The right must be balanced and regulated for the greater benefit of the greatest number. Public health of the general population in the face of an international pandemic is one of those instances when the right to travel and the right to abode can be regulated.

We welcome all Bol-anons to come home to Bohol subject to four (4) important requirements: 1) valid DOH Health Certificate that they have completed a 14 day quarantine, 2) that they have tested negative to the Covid Virus through a Rapid Test, or better yet, if possible, a PCR test. 3) Upon arriving in Bohol, they will further be subjected to another 14 day quarantine in a centralized quarantine facility and 4) undergo other medical tests that may be prescribed by our doctors.

In the coming days, we must take stock of our carrying capacity to accept returning OFWs, and later on, other Bol-anons who wish to come home. While we want to welcome them home, it will depend on our ability to stay within the resources of our healthcare providers. A sudden surge of infections may drown our healthcare system for which reason, we must calibrate all arrivals and continue our aggressive prevention measures.

My fellow Bol-anons, I understand your fears. They are my fears as well. To get sick with a disease, with no cure, could mean death for us. But let us not take that fear out on our poor fellow brothers and sisters who want to come home. If we are truly serious about preventing Covid 19 from coming home, take it out against those who are violating the liquor ban, take it out against those who are not wearing face masks. Take it out against those who are insisting on celebrating fiestas and violating social distancing. Take it out against those who are illegally coming into Bohol.

For our returning brothers and sisters, you must also understand the fear of many in Bohol. If you do not follow strictly our protocols, you may come home to infect your loved ones and along the way, start a pandemic in Bohol. You may end up killing those in life you love. You cannot demand any of your rights, when we are also protecting the lives of people in Bohol.

We are all afraid to die. But a life lived in selfishness and fear, is not living anyway. If we live in selfishness and fear, it is as if we have died already. True Love is not shown in times of happiness and plenty. True Love is shown in times of suffering and danger. This is the time to show true love now. Let us prepare to follow the protocols and slowly bring home our OFWs, and then other Bol-anons who wish to come home.

We are one family, we are one people, we are one nation.

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Covid-19 Cases

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*I hope this post/news will catch the attention of Bohol Gov. Art Yap before it's too late.*

2 OFWs RETURNING TO NEGROS OCC FROM CEBU WITH DOH CERTIFICATION OF MANDATORY 14-DAY QUARANTINE WERE FOUND POSITIVE OF COVID-19

UPDATE. Governor Eugenio Jose Lacson said returning Negrenses to the province will be required of polymerase chain reaction ( PCR) test.

Lacson made the decision after two overseas Filipino workers (OFWs) who returned to the province were found positive of coronavirus disease ( Covid-19).

The two who are Covid-19 positive included a 38-year old native of Silay City who is from Netherlands while the other one is a 50-year old who is a resident of Candoni who arrived from Finland.

The two arrived from Cebu and were issued certifications by the Department of Health to have finished a mandatory 14-day quarantine.

"We took the gamble of receiving the OFWs so it would be better if we require PCR test before allowing them to return into the province," Lacson explained. | via Teresa D. Ellera
- SunStar Bacolod News

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Press Release
PEOPLE ON THEIR KNEES IN PRAYER WILL BE SAVED BY GOD, Gov. Arthur Yap of Bohol has so believed.

But even so, he asked the stranded Boholanos offshore not to think the province is insensitive to their need and longing to be brought home.

The provincial government has to date sent over P2 million to more than 1,500 individuals who reached out for crisis aid.

At the Capitol press conference this afternoon, Yap reiterated the "plan to eventually, when the time is right, bring them home."

Bohol is processing readiness so that the LGUs are prepared once homecoming is allowed in the more proper time, he said.

The governor had this clearly understood: "Klarohon lang nako ha, dili pa nato sugdan ang pagpauli. Ang gisugdan nato mao ang pagpangandam."

In a position letter signed by its president, Dr. Jeferson Ong, the Bohol Medical Society ((BMS) opposed the reentry of offshore Boholanos "at least before the end of May."

The governor's clarification effectively dismissed some inaccurate stories and false notions circulated online.

These include the untrue claim that the stranded Boholanos' return is now allowed under the Oplan Exodus even if Bohol gets risk because of the rising COVID-19 cases in "hot zones" like Cebu and the national capital region.

While provincial homecoming is guided by Resolutions 18 and 22 of the national Inter-Agency Task Force (IATF), Yap said he has not given green light for stranded Boholanos to return.

OPERATIONAL PLAN YET

Exodus is yet an oplan or operational plan, one of which intents is to prepare sufficient LGU facilities and capacitate healthcare management for the mandatory 14-day quarantine of the homecomers.

This is to ensure that Bohol is ready when time and condition are safe to warrant the reentry.

Everyone should understand that the province will do at rate and volume following medical protocols which are consistent with its three objectives, Yap said.

These are to prevent local infection, prevent the spread of the virus, and strengthen the healthcare syatem.

MORE RELIEF AIDS

The governor said in the following weeks, the province will attend to its turn of distributing dood foods and medicines to the most afflicted.

Another plan is to be crafted to keep the economy open and how to support the agriculture, fisheries, tourism, transport, and micro, small and medium enterprise ((MSME) sectors.

"We must return to the basics. Food and healthcare will be our focus," Yap said.

While the Bohol leader pressed to prevent COVID-19 from entering Bohol, he would want to ensure that families have food to eat and basic money to spend for their needs.

"We do not know how long this problem will persist, so we must plan for sustainable activities for months to come," the governor said.

Since his community quarantine order exactly a month ago today, Bohol has stayed COVID19-free while there are now only 85 persons under monitoring (PUMs) from 9,312 then.

Yap urged: "Let us be patient. More than your understanding, we need your cooperation. Most of all, let us pray for each other and our nation." (Ven rebo Arigo, April 16, 2020)

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After Washing Hands After 126 Times A Day

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Vegetable Seeds for Backyard Gardening

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Open or Closed Store

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Knowing the Basics of Aikido

Aikido is one of the oldest form of martial arts. Founded by Morihei Ueshiba, aikido came about through the studies of many different kinds of traditional martial arts. In fact, is often perceived as a form of exercise or a dance because of some of its forms. It is also viewed by some quarters as some form of martial mesmerism.

Aikido is even confused with Daito Ryu Aikijutsu, it is different in its essence. Still, its founder attributed his creation of aikido to the way, his master Sokaku Takeda, grandmaster of Daito Ryu, opened his eyes to the nature of Budo.

What is Aikido?

Despite its many perceived forms, aikido is a Budo or martial arts. It is the refinement of the techniques that are being taught in traditional martial arts and is combined with a philosophy that calls on for the power of the spirit. In its essence, it is a blending of the body and the mind.

Its philosophy is basically derived from the belief that deceptions and trickery or brute force will not make us defeat our opponents. Instead, concentration that involves the spirit will be enough to strengthen us.

Aikido is also used as a way to discover our true paths so that we can develop our individuality. It also teaches its practitioners to unify their body and their mind so that they will become in harmony with the "universe" and with nature. Their power and their strength will come from this balance and harmony.   

The word "universe" in aikido is not some obscure concept that one cannot achieve. It is actually quite concrete and is even within the grasp of the person. In aikido, "universe" can be achieved through actual experiences and everyday life.

Aikido's movements and techniques are circular. When a circle is created in aikido, the person is said to be protected from a collision from an opposing force. A firm center, however, is needed to create this circle. An example of a firm circle is a spinning top that turns at fast speed. Without a firm center, the speed of movement will only create imbalance. The stillness of the spinning top while in speeding motion is what is called sumikiri in Aikido language. This is achieved only by what Aikido founder calls "total clarity of mind and body." However, this is not so easily achieved. It takes a long time of study and practice in order to find this intense concentration and centeredness.

Training is important in aikido as well as concentration because while it may be easy to create a centered being when inside a martial arts gym, the same cannot be said of situations and circumstances outside. It will not be easy to keep one's composure when faced with extraordinary circumstances. This is actually one of the goals of Aikido training. It aims to teach its practitioners to maintain their composure and their centeredness even in panic situations such as danger and calamities.       

One method taught in aikido is to breathe with what is called the seika tanden point. This is the part of the body that can be found two inches below the navel. Controlled breathing is one key to being one with the universe and to center oneself with nature. When a person learns to do this, he or she will feel extraordinary calmness that they can use in the practice of aikido.

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The Hard Style Aikido

Within the world of Aikido a variety of styles exists. The major ones include Aikikai, Yoshinkan Yoseikan, Shodokan Aikido, Ki Society and Iwama. Aikikai is a style led by O-sensei's decendants and remains to be the largest Aikido organization.

Meanwhile, Yoshinkan was founded by Gozo Shioda and is known for its rigid practice of being precise or accurate. The Shodokan Aikido use to train with sparring and rule based competitions. The Ki Society in the meantime focuses on special training or programs for developing the ki. The Iwama style gives more attention to integration of weapon and barehand techniques. These are just a few of the major schools of Aikido. Let us focus on one: the Yoshinkan style.

Gozo Shioda, like most of the founders of the major Aikido schools, was a student of O-sensei or Morihei Ueshiba, the founder of Aikido. Most of the students of O-sensei built their own schools of Aikido based on their understandings on the teachings and basic principles of Aikido that O-sensei taught them.

Shioda's Aikido Yoshinkan focuses on the basics of Aikido. The six basic movements or the kihon dosa are taught repeatedly to Yoshinkan students. Students of this style spend a considerable time of their training regimen repeating basic movements in Aikido techniques.

However, outside observers sometimes view Yoshinkan Aikidokas or those that practices Aikido as having too automatic or too rigid movements because of their strict adherence to the techniques and in the correct execution of each movement.

This is why Yoshinkan is sometimes referred to as the "hard-style". Yoshinkan Aikidokas will practice the basics in the form of solo movements called kata. Nevertheless, as Yoshinkan Aikidokas gain more experience, their movements become more fluid and will eventually develop spontaneity of techniques.

Another distinguishing factor in Yoshinkan is the positioning of the Aikidoka's feet and hips. In other Aikido styles, the Aikidoka would position their body in such a way that the front foot is pointing straight forward while the back foot is at 90 degree angle to the front.

The hips meanwhile are a bit to the side. This position is called kamae. For Yoshinkan Aikidokas on the other hand, the basic or normal stance involves square hips with the front foot angled slightly out.

Training under the Yoshinkan Aikido means repeatedly practicing some 150 basic techniques until you get exactly the correct execution of each movement or technique. Mastering each and every technique will lead Aikidokas to master the remaining 3,000. Unlike other styles, Yoshinkan does not study any weapon forms and only practices with weapons as part of the Aikido's open hand techniques particularly in the areas of defense movements against weapon bearing opponents. Also, Yoshinkan Aikido does not participate in competitions. The focus of Shioda's Aikido is self defense.

It was Robert Twigger who made Yoshinkan Aikido popularized through his book Angry White Pyjamas. Twigger, a British travel writer and adventurer, detailed in his book the strict and more often gruesome training course that he had to endure when he signed up to an 11-month program intended to train Yoshinkan instructors.

Twigger's description of rigorous and agonizing training routines earned him a whole bunch of criticisms from the martial arts community. Nevertheless, he did receive some praise for relaying the realistic view of his experience with Yoshinkan Aikido.


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Weapons in Aikido

Aikido is one of the traditional forms of martial arts that combine both the body and the mind. It does not only emphasize the use of physical skills but also the spirituality of practitioners and those who wish to learn the art.

Aikido is a technique that incorporates moves that are more defensive than offensive. In fact, it seeks not to injure but to prevent or stop a person. This is perhaps why there is rarely a weapon used in the sport. The martial arts is made up mostly of movements and techniques. Still, there are some, who are already advanced, that go into weapons training. Weapons that are used in aikido are the tanto, the wooden jo and the bokken. Often, techniques in taking weapons from opponents and keeping the weapon practitioners are using are taught.

More than specific weapons, practitioners of aikido rely mostly on the moves that they are being taught with. Their mastery of these movements are their weapons against people who wish to do them harm.

Below is a rundown of the movements and techniques taught in aikido.

Ikkyo

This is the most basic movement in aikido. In fact, it is the first to be taught. Ikkyo makes use of control in the grip by applying hand grip on the elbow and near the wrist. The grip can apply pressure on the ulnar, a medial portion of the arm.   

Atemi

Atemi are feints or strikes that are used as attacks against the vital points o the body. This movement is meant to cause much damage; so it is rarely being used in aikido. Still, if there is a need, one can use atemi in fighting your way out of brawls. It can also be used as a form of distraction. Atemis can take your opponent by surprise and break his concentration by providing a startling incident. When used the right way, it can also ruin your opponent's balance, which can provide an opportunity for you to strike or to run away.   

Another form of strikes that can be used in aikido is the kick. This is however not used as often. Aikido does not encourage the use of kicks because injuries brought on by these kinds of movements may be too dangerous. Also, kicks are not so common in feudal Japan, where aikido originated.

Here are some forms of strikes that are often used.

face-thrust – Although the aikido name, Ganmen-tsuki, can be quite complicated, it is basically a punch directed to the face.

Front-face – Called Shomenuchi in aikido language, it is characterized by a vertical knife strike to the head of the opponent.

Side-face – Also termed Yokomenuchi, this strike is done by making a diagonal knife-hand strike at the side of the neck or the side of the head of the opponent.

Chest-thrust – Called Mune-tsuki, this is basically a punch to the torso, targeting the chest, the solar plexus and the abdomen

Attacks
Although attacks are basically not encouraged in the study of aikido, teachers still see the need for it should circumstances warrant a more offensive technique. One example of an attack used in aikido is the immobilizing grab, which is often used when opponents wield weapons. 

Grabs
This is one of the most basic techniques in aikido. It is considered safer and easier to do. It is a technique used to free one's hand, rid your opponents' of their weapon or to immobilize a person.


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Learning Aikido by watching Aikido video

Among the various martial arts that have emerged over the years, Aikido is one of those that continue to gather more practitioners. Simply because more and more people believe that martial arts should not instigate attacks but should place great emphasis on motion and the dynamics of movement especially of the opponents' and use it against him or her.

Having the basic principle of "not fighting force with force," aikido has become popular and has been practiced in different parts of the globe today.

AIKIDO TEACHINGS CAUGHT ON TAPE

If you are interested in learning aikido but do not have the time to attend classes in dojos or you are short of cash to enroll in an aikido class, then purchasing an aikido video would be suitable for you. By buying several aikido videos, you can learn the basic principles of martial arts.

You can even learn the different aikido techniques and practice these in the comfort of your own place. Here are some of the most popular and reliable aikido videos available today.

1. The Essential Teachings of Aikido. This aikido video features Hikitsuchi Michio Sensei, 10th Dan, as he continues his life-long dedication to the "direct transmission" of Aikido he learned first-hand from the founder of Aikido, Ueshiba Morihei Osensei. This aikido video is a three-volume videotape series that is professionally produced with English-language voice-over.

Shot entirely on location at the Aikido Kumano Juku Dojo in Shingu, Japan, individual tape includes point-by-point technical instruction, exciting demonstrations, and spirited discussions of the foundations of Aikido. Volume 1 features Hikitsuchi Sensei as he teaches how to practice "instantaneous aiki," while the Volume 2 shows Hikitsuchi Sensei teaching "kihon waza." A set of the Essential Teaching tapes can be bought at around $170-190.

2. The heart of Aikido Volume 1 to 3. This set also features Hikitsuchi Sensei as he demonstrates how the movements of Aikido stemmed from the workings of the sword and the staff. He also the "aiki bojutsu" he learned directly from Osensei. More than half of the tape is dedicated to the demonstration of numerous Aikido techniques. This autobiographical video can be bought at around $60 –80.

3. Practical Aiki-Do - Volume 1 to Volume 5. This series of aikido demonstrations is already in a DVD format. Compiled by Robert Koga, a former law enforcement instructor for LAPD and consultant for countless agencies in the US and across the globe, each individual volume is considered among the finest and most comprehensive works on Aikido.

Here, Sensei Koga takes the audience beyond the theory of aikido and takes them into the real world of practical Aikido by teaching techniques that can be used in everyday real-life situations. Each tape ranges from 50 minutes up to 56 minutes of playing and priced at $29.95 each.

4. Morihei Ueshiba: King of Aikido, Tape 1 to Tape 2. This series is also available in DVD format. The tape 1 and tape 2 of Morihei Ueshiba: King of Aikido present exciting historic video and features spectacular 1930s "pre-war" footage of aikido founder Morihei Ueshiba.

These tapes contain interesting collection of O-Sensei's technique demonstrations. Playing time ranges from 60 to 65 minutes and can be bought at $24.95 each.

5. Aikido. This aikido video comes in DVD format. Compiled by Patricia Guerri, Aiki Bukikai 6th Dan, this video will lead the audience to the mastery of Aikido weapons. This aikido video comes on different languages such as French, English, Dutch, Spanish, Japanese, Arabian, and Hebrew.

It also divided into chapters, interactive menus, making of, photo gallery, certificates, and trailers as its Special Features. Playing time is approximately 85 minutes and can be bought in $29.95.


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Dressing Up to Train Aikido

Like all martial arts or sports for that matter, Aikido has their own set of uniforms. The aikidogi or the uniform used in aikido is similar to the keikogi used in most martial arts.  Keikogi is a term used to refer to uniform for training.

This is a general term used to refer to uniforms of donned for traditional martial arts class. For Aikido it's the aikidogi, for Judo it's judogi, for Jiujitsu it's the jujutsugi, karategi for Karate, kendogi for kendo and the shinobi-iri and shinobi shozoku for Ninjutsu arts. The training uniforms used in martial arts are often times referred to as mere gi or dogi.

The aikido consists of simple trousers and a white jacket or uwagi or upper garment. For aikidogi, wraparound jackets used in judo and karate are acceptable. Judo jackets are thicker and are built for durability since in judo the jacket receives considerable stress from the techniques like seizing and throwing.

For aikidokas, judo jackets might be advisable since some Aikido techniques also involve some keikogi grabbing which could tear the cloth during practice. Sometimes, aikido uniforms are customized to handle precisely the stress in some techniques. Although, personalized or specialized aikodogis are uncommon. If you do find keikogi specially made for Aikido training, you'll notice that the gi has reinforced kneepatches.

The jacket is also a little longer around the waist which allows the aikidoka to easily tuck them to their hakama. The Aikdo jacket might also have shorter sleeves since basic techniques of Aikido focuses on wrist grabs and twists. The uwagi might be made from heavyweight tightly woven terrycloth which is similar to uwagi of Judo or from heavy canvas similar to karategi. Regardless, both are strong enough to withstand the regular grappling and throwing found in Aikido training.

Aside from the trousers and wraparound jackets, Aikido schools also add hakama, which looks like a dress or skirt, to the uniform. The concept behind wearing a hakama is to be able to hide the movements of the feet. The hakama is commonly black or indigo in color and are usually reserved for aikidokas that have received the dan rank.

In Aikido, most of the styles or schools use the ky?/dan ranking system which is the norm in the martial arts world. However, each style has different qualifications for meeting each rank and each style might use colored belts for ky? levels while others do not. In some schools the hakama is worn by all students regardless of rank. While in other styles, only female aikidokas are required to wear them.

When buying for first aikidogi it is important to make sure that the size and fit is right. Uniforms that are too small will constrict your movements while too big a size will get in the way of executing techniques. As mentioned before, in Aikido you'll get considerable pulling, stretching, sliding, jumping and throwing thus the need for a set of uniform that will not easily tear from the regular training routine. Double stitched uniforms are usually stronger and will handle the stress.
Extra knee padding is also a plus. However, do remember that these things cost a little extra but its all worth it since you'll be having a uniform that will lasts longer. This is definitely better than buying a new one every time you tear it up during training.

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Practicing the Art of Peace

Aikido is a modern martial art that is founded by spirituality and philosophy influenced by the Omoto-kyo religion associated with the Aikido founder Morihei Ueshiba. The etymology of the word Aikido stems from three Japanese characters. "Ai" literally means joining, with "ki" meaning something like spirit, and "do" meaning way. Loosely translated then, the meaning of Aikido is the way of joining the spirit.

The Aikido way is to align body and mind with the spirit or ki and it said that the only way to be able to do this is through cultivating a relaxed state. It is in this relaxed state that nothing is forced or contrived so the mind and body naturally join the spirit or energy and everything becomes one. It is this oneness and cultivation of relaxation that this martial art paradoxically gets referred to as the art of peace.Its founder Ueshiba was a pacifist and it is said that he taught Aikido as a peaceful means to end aggression.

Although spiritual and philosophical development is important in Aikido training, it has to be put to practical means and examples in actual practice of Aikido techniques and methods.Aikido training usually consists of two parties. The first is called uke or the receiving body and the other is known as nage (although this term varies depending on the Aikido style being taught) who gives the technique being taught.

This concept of uke and nage can be likened to the Chinese yin and yang because in Aikido, uke and nage are not separate entities. They are two parts of one where the Aikido training can be learned with give and take from both parties.For instance, one of the first techniques taught in Aikido training is how to throw and fall safely. It is the task of nage to prevent injury to uke so he can learn to land safely when thrown.

Furthermore, in Aikido training, the receiver or uke usually initiates an attack against the nage whose aim is to neutralize the assault with an Aikido move or technique.This way, both the uke and nage learn from each other and the Aikido training is not successfully executed without oneness between the two. It is in the give and take of these two entities in Aikido training that the principles of ki and other fundamentals of Aikido techniques are learned.

Such fundamentals are the principles of adapting, flexibility, calmness and blending. In the case of uke and nage, Aikido training teaches uke to be more flexible and relaxed so that nage will not be able to catch them unaware and throw them off balance. On the other hand, nage learns to blend and adapt to be able to control and assuage the assaulting energy from uke.Aikido training however is not exclusive to practice and parries between just two parties. In fact, Aikido training involves instruction for multiple attackers.

This is called randori and is a vital and required lesson to be learned in higher levels of Aikido training. The Aikido training for multiple attacks is done "freestyle" where a person can further expand their knowledge by practicing and performing Aikido techniques beyond the structured environment of the uke and nage. These are only two methods of Aikido training. There are many other training methods and techniques that follow the core value of Aikido.

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Defending Oneself Using Nothing But Aikido Tomiki

Imagine walking home late at night when suddenly a group of people come out of nowhere and begin to surround you. The individual can cry out for help in the hopes that the locals will offer assistance or just give the money and hope that the hoodlums will leave after that.

But what if these people want more just than the money in the bag? The use of pepper spray or mace can probably knock two of the individuals out but something better is needed for proper defense. A good example is learning a martial art and if the person does not want to inflict that much damage, then aikido is the way to go.

What is aikido? This is a Japanese martial art just like Judo or Karate that uses primarily the arms to block offensive moves and then redirect it back with the same force to the opponent.

It is like catching a ball with one hand and then returning it back to another player. The moves are very fast which will surely amaze anyone who has seen one of Steven Segal's action movies.

Aikido unlike other martial arts has been around since the 1930's. As more students learned from the man who invented it, a number of dojo's both in Japan and in other parts of the world were formed. This has also led to the development of different techniques in Aikido such as Aikikai, Yoshinkan and Yoseikan.

Practicing with a sparring partner and doing drills in the dojo is nothing compared to actual combat. This is the reason that the best way to stay in shape is to participate in a competition better known as Tomiki Aikido.     

Aikido unlike other martial arts has not yet taken center stage in the Olympics. However, there are regular competitions organized by university clubs and local dojos in the community.

The competition just like in Karate, Tae Kwan Do or Judo is between two people. The player who successfully strikes the other opponent gets earns a point.

Aikido is a martial art that can be learned by almost anyone regardless of gender or age. All the person has to do is signup in a dojo, learn the basics and then practice regularly to develop better skills.

The individual may not get it right the first time or fall more often than others but everyone had to undergo the same thing in order to become a better fighter.

When the person is ready, it wouldn't hurt to participate in Tomiki Aikido, which is held monthly in different states. The person should just see if there is anything on the bulletin board or online since certain clubs also announce such events on the web.

Aikido is primarily for defensive purposes. There are no sharp offensive punches or kicks normally associated with other martial arts. It can prepare anyone both physically and mentally to respond to various situations. 

Self defense is something everyone needs to learn. Having a small knife or pepper spray can help bit if the odds are too many, then it is time to use hand to hand combat. An attack may not happen tomorrow or one week from now but the skills learned in Aikido will come in handy to be able to defend oneself against criminal elements and stop becoming a victim.


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The Dynamics of Aikido's Techniques

Due to the dynamic nature of Aikido, most experts say that there are no definite "styles" or "techniques" in practicing the martial art. After the development of aikido by Morihei Ueshiba, called "O Sensei," many students were inspired to train under his tutelage.

After their training, the Great Teacher encouraged his students to put up their own dojos so they can spread the tenets of his martial art. Aside from encouraging them to set up dojos and share the knowledge he taught, he also inspired them to develop their own styles and interpretations as long as these techniques adhere to the basic principle of aikido, "not fighting force with force."

The aikido founder reiterates this principle over and over again because the techniques of aikido, when applied without care, can damage or kill instead of diverting or immobilizing the opponent.

With the emergence of various dojos all over the world, more and more techniques were born. Despite the differences in techniques in various dojos, there is a set of the common techniques in which almost all dojos use. Each of this technique is carefully taught to the student so he or she can discover its strengths and weaknesses.

Although most people say that there should be no superior or inferior technique, only the student or the individual practicing it can truly tell which technique works well for him or her. Here is a list of the most common aikido techniques practiced by almost all aikido practitioners in dojos today:

1. "Ikkyo". Also known as the "first technique," ikkyo refers to the control exercised using only one hand on the elbow and the other one on near the wrist that leverages "uke" to the ground. This technique uses a grip that can apply pressure into the ulnar nerve on the medial side of the person's arm.

2. "Nikyo". This is referred to as the "second technique." Nikyo involves the use of an adductive wristlock that loops the arm while applying painful nerve pressure.

3. "Sankyo". This is also called the "third technique." Sankyo is known as a "pronating" technique that directs upward-spiraling pressure throughout the person's arm, elbow, and shoulder.

4. "Yonkyo". Is also popular as the "fourth technique." Just like iikkyo, yonko is also a shoulder control but with requires the use of both hands in gripping the forearm. The practitioner's knuckles—usually from the palm side—are applied to the opponent's radial nerve against the forearm bone.

5. "Gokyo". This refers to a variant of ikkyo where the hand that grips the wrist is inverted. Also known as the "fifth technique," gokyo is common in tanto and other weapon take-aways.

6. "Shihonage". Here, the practitioner's hand is folded back past the shoulder and locks the shoulder joint. This aikido technique is also called the "four-direction throw."

7. "Kotegaeshi". This is popularly called the "wrist return." This aikido technique is a characterized by a supinating wristlock-throw, which stretches the person's extensor digitorum.

8. "Kokyunage". In English, this is translated to "breath throw." This term is coined for various types of flowing "timing throws" in duration of any aikido session.

9. "Iriminage". For aikido practitioners, this is known as the "entering-body throw" or throws where "nage" moves through the space occupied by "uke." This is considered as a classic form that resembles the "clothesline" technique.

10. "Tenchinage". A.k.a. the "heaven-and-earth throw." This technique involves the "uke" grabbing both wrists of the "nage." Moving forward, the nage sweeps one hand low ("earth") and the other high ("heaven"), so he or she can unbalance the uke.

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Aikido Weaponry is All About Techniques

Aikido is a kind of martial arts which is often considered as modern Japanese budo. This martial art's emphasis is on the spiritual and philosophical development of one's self. The word "Aikido" basically means "The Way of Harmony with the Spirit." It is the study of the natural laws and how they harmonize with the mind and body.

Aikido is encompassing. You will be taught to use both armed and unarmed forms of combat and self defense. For unarmed attacks, you have at your disposal a variety of throws, strikes, joint-lock techniques, vital points and even those so-called mystery attacks wherein you attack the opponent without laying a hand on him or her. Meanwhile, armed attacks involve the use of every kind of weapon imaginable. From swords to knives, from sticks to spears, practically everything can be utilized in Aikido as a weapon.

However, in general most Aikido classes are conducted with exclusive training with the use of the jo or staff, tanto or knife and the bokken or sword. These three serve as the main weapons used in Aikido. Even though Aikido appears to be using more unarmed forms and techniques of martial arts, there are a couple of reasons why weapons are studied in Aikido classes and training sessions. Aikido has a strong weapon martial arts foundation and any training with weapons will only reinforce the basic techniques of the martial art.

Aikido founder Morihei Ueshiba, known to his students and Aikido practitioners as ?-sensei which means Great Teacher, was particularly skilled with the staff. He was able to integrate weapon techniques with basic Aikido movements. But among the multitude of weapons out there the sword has the most influence on the development stages of Aikido techniques.

Through weapons training, an Aikido practitioner will be able to measure the distance between attacks. Also called ma-ai, the proper distancing is very important in timing an attack and defending one. And speaking of defense, weapons training is also necessary since advanced Aikido techniques involve defending against people bearing all sorts of weapons.

In order to practice each advanced move safely, Aikido practitioners needed to be familiar with each weapons' capabilities. Therefore, with Aikido weapons training, one will be able to develop his skills, intuitiveness and reflexes in both attacking and defending movements.

Among the weapons used in Aikido weapons training include the katana, the single edged, slightly curved sword famous in the world as the sword of the samurai. In Aikido weapons training, you will also be taught to handle, hold, fight and defend using the tanto which in actuality is a knife or a short blade. The tanto was also extremely popular amongst the men and women who lived by the samurai code during their time.

Another bladed weapon used in Aikido weapons training is the ninja-to. The ninja-to are swords used by those mysterious ninjas. Samurais back then also have wakizashi swords at their disposal. Wakizashi are usually two feet long and are paired with the katana. The j? meanwhile is a four-foot long wooden staff used by not only Aikido but by other martial artists as well. When Aikido techniques are fused with jo, the principle is called aiki-j? which involves an integration of Aikido techniques in Aikido which uses the j? to illustrate Aikido's principles with a weapon.

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Using Aikido Moves in Practice or in Combat

It only takes a split second whether someone comes out as a victor or a loser in combat. The person can try to remember it later on to see what errors were made in order to become a better fighter in the future.

Such things also happen in competition which is why it is best for the student to be familiar with the various aikido moves at all times.

For instance, in Ai hanmi Iriminage a person grabs the attacker by the neck and forces the opponent to the ground.

In Ai hanmi Kokyuho, this is similar to the first with the difference of extending the arm a little farther in order to achieve maximum effect.

Should the attacker have a knife, a good aikido move to use is called Katate Ryotemochi in which the individual uses both hands to block the weapon used by the attacker and disarming it before putting the person on the ground.

If the individual is able to get behind the attacker, perhaps doing Ushiro Ryokatatori will be a good idea. This will allow the student to grab both shoulders of the person. Should the individual be tough, perhaps applying Ushiro Kubishime, which will temporarily cut the air supply until the assailant is unconscious, is the best thing to do.

Not all the aikido moves being taught are just to block and the make the person fall to the ground. There are also striking moves such as Kata Menuchi in which the hand makes a slice to the middle of the forehead. Those who don't want to inflict a concussion can try Mune Tsuki, which is a strike to the chest.

A good move for the leg is the Aiki Otoshi better known in English as a leg sweep. This will surely keep the person down especially when that attacker thinks that all the student can do is use the arms when defending.

Once the attacker has been subdued, it will be safer to keep the attacker locked in a Sankyo hold. This technique is used by police, which is very useful when the police are on the way to the location. 

There are more than 10 different moves in Aikido. The person should be able to distinguish one from the other especially when the terms are all in Japanese. It will be the choice of the individual which one to use when one is engaged in combat.   

The first step in learning this martial art will be to enroll in a dojo. The person can look at the directory to find the nearest one to the home and then choose to sign up if the rates are affordable.

The student will then be taught the rules, how to wear the uniform and then the proper moves in each stroke. The individual should not expect to get it right on the first day but eventually do better in the coming days.

The person should remember that Aikido unlike other martial arts can only be used for defensive purposes. Usually when the suspect has failed in the attack, this person will run so the individual should not give chase but rather get help.

It is only with practice sparring with a partner or even doing the same thing in competition that both the mind and the body can be conditioned to engage an attacker in combat.


 




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This one is in Batanes during Covid crisis.

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There was this picture of pride of lions lying in the middle of a once busy highway in Africa.

Born to be Wild Episode of GMA 7
Sea horse Sanctuary in Bohol:
https://m.facebook.com/story.php?story_fbid=2883744601647878&id=334045496617814

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Book Summaries help you understand books studied in schools and give you insights that make for great book reports. Gain a new perspective by reading about the author, and learn how settings, characters, and themes help make these books acclaimed works of literature.

Things Fall Apart
Published 1958

I  INTRODUCTION

The story of Chinua Achebe's novel Things Fall Apart takes place in the Nigerian village of Umuofia in the late 1880s, before missionaries and other outsiders have arrived. The Ibo clan practices common tribal traditions—worship of gods, sacrifice, communal living, war, and magic. Leadership is based on a man's personal worth and his contribution to the good of the tribe. Okonkwo stands out as a great leader of the Ibo tribe. Tribesmen respect Okonkwo for his many achievements.

Even though the tribe reveres Okonkwo, he must be punished for his accidental shooting of a young tribesman. The Ibo ban Okonkwo from the clan for seven years. Upon his return to the village, Okonkwo finds a tribe divided by the influence of missionaries and English bureaucrats who have interrupted the routine of tradition. Only when Okonkwo commits the ultimate sin against the tribe does the tribe come back together to honor custom.

Critics appreciate Achebe's development of the conflict that arises when tradition clashes with change. He uses his characters and their unique language to portray the double tragedies that occur in the story. Readers identify not only with Okonkwo and his personal hardships but also with the Ibo culture and its disintegration. Chinua Achebe wrote Things Fall Apart not for his fellow Nigerians, but for people beyond his native country. He wanted to explain the truth about the effects of losing one's culture. Published in 1958, the book was not widely read by Nigerians or by Africans in general. When Nigeria became independent in 1960, however, Africans appreciated the novel for its important contribution to Nigerian history.

II  CHINUA ACHEBE

Chinua Achebe is a world-renowned scholar recognized for his ability to write simply, yet eloquently, about life's universal qualities. His writing weaves together history and fiction to produce a literary broadcloth that offers visions of people enduring real life. Critics appreciate his just and realistic treatment of his topics.

Achebe writes primarily about his native Africa, where he was born Albert Chinualumogu Achebe in 1930. He grew up in Ogidi, Nigeria, one of the first centers of Anglican missionary work in eastern Nigeria. His father and mother, Isaiah and Janet Achebe, were missionary teachers. Achebe's life as a Christian and member of the Ibo tribe enables him to create realistic depictions of both contemporary and pre-colonized Africa. He blends his knowledge of Western political ideologies and Christian doctrine with folklore, proverbs, and idioms from his native tribe to produce stories of African culture that are intimate and authentic.

Achebe left the village of Ogidi to attend Government College in Umuahia, and later, University College in Ibadan. He received his Bachelor of Arts degree from University College in 1953. He worked first for the Nigerian Broadcasting Corporation as a writer and continued radio work in various capacities until 1966, when he resigned from his post as Director of External Broadcasting. Dissatisfied with the political climate that would later prompt the Biafran War, he began traveling abroad and lecturing as the appointed Senior Research Fellow for the University of Nigeria, Nsukka.

Continuing his teaching career, Achebe accepted a position with the University of Massachusetts, Amherst, in 1972. He was a visiting professor of English at that institution until 1976 and again in 1987-1988. He also spent a year as a visiting professor at the University of Connecticut. In the intervening years, Achebe returned to his native country to teach at the University of Nigeria, Nsukka.

Achebe has written extensively throughout his adult life. His numerous articles, novels, short stories, essays, and children's books have earned prestigious awards. For example, his book of poetry Christmas in Biafra was a winner of the first Commonwealth Poetry Prize. His novels Arrow of God and Anthills of the Savannah won, respectively, the New Statesman-Jock Campbell Award and finalist for the 1987 Booker Prize in England.

III  PLOT SUMMARY
A  Part I—Okonkwo's Rise to Fame

Achebe's Things Fall Apart describes the tragic demise of an Ibo man named Okonkwo. Initially, Okonkwo rises from humble origins to become a powerful leader in Umuofia, a rural village in southeastern Nigeria. As Okonkwo climbs the ladder to success, however, it becomes apparent that his strengths are also his weaknesses: his self-confidence becomes pride, his manliness develops into authoritarianism, and his physical strength eventually turns into uncontrolled rage. In a broader sense, Achebe sets this story about Okonkwo at the end of the nineteenth century when Europeans first began colonizing this region of Nigeria on a large scale. By so doing, Achebe establishes a parallel between Okonkwo's personal tragedy and colonialism's tragic destruction of native African cultures.

The first section of the novel describes Okonkwo's rise to a position of power. Determined to overcome the unmanly and unsuccessful example of his father, Unoka, Okonkwo develops a strength and determination unmatched among his peers. These attributes enable him to become a great wrestler, strong warrior, wealthy farmer, and prestigious member of his community. As the Umuofians notice his extraordinary talents, they reward him with numerous titles and honors. For example, they make him the guardian of Ikemefuna, a young boy awarded to Umuofia as compensation for wrongs committed by a neighboring village. Similarly, when Okonkwo starts a farm, he receives a generous loan of 800 yams from Nwakibie, a wealthy farmer. Nwakibie is willing to loan these yams to Okonkwo because he knows that Okonkwo will succeed, and Okonkwo proves his ability to succeed by surviving even after a terrible drought destroys his crops. Undaunted by either his humble origins or the forces of nature, Okonkwo soon becomes one of the most successful and well respected men in Umuofia.

Okonkwo's success, however, quickly begins to lead toward his ultimate downfall. Because he is so successful, he has little patience with unsuccessful and "unmanly" men like his father. In fact, he publicly insults Osugo, a less successful man, by calling him a woman during a kindred meeting. Not only does Okonkwo's success lead to conflicts with other members of the village, but it also drastically disrupts his ability to rule his own family. Because of his autocratic style of ruling and impulsive anger, his own family fears him. In fact, his own son, Nwoye, eventually rejects him, much like Okonkwo had rejected his own father earlier—only Nwoye rejects Okonkwo for being excessively masculine, whereas Okonkwo rejected Unoka for not being manly enough. Even more significantly, Okonkwo's hasty temper provokes him to beat his third wife, Ojiugo, during the sacred Week of Peace, a festival time during which Ibo custom strictly forbids any form of violence. Okonkwo commits his worst crime, however, when he participates in the sacrifice of Ikemefuna. After Okonkwo had raised Ikemefuna as his own son for several years, an Oracle required that the Umuofians sacrifice Ikemefuna. Because Okonkwo had been like a father to Ikemefuna, Okonkwo's friend Ezeudu warns him not to participate in the sacrifice. When the rest of the men begin sacrificing Ikemefuna, however, Okonkwo disregards Ezeudu's advice and participates in the sacrifice because he fears that the others might consider him unmanly. When Nwoye eventually finds out about Ikemefuna's death, he has a serious crisis that causes him to question not only his father's example but also the customs and beliefs of his people.

Despite Okonkwo's numerous violations of custom and violent behavior, he ultimately loses his prestigious position in Umuofia not because of his misdeeds but because of an accident. During Ezeudu's funeral ceremony, his gun misfires and accidentally kills a boy. Ironically, it is for this accident rather than for his numerous misdeeds that the Umuofians burn down Okonkwo's home and exile him for a period of seven years.

B  Part II—Okonkwo's Exile to Mbanta
After being exiled from Umuofia, Okonkwo seeks refuge among his mother's kinsmen in Mbanta, a neighboring village. During this time, the British begin colonizing the surrounding areas, and this begins a vicious cycle of mutual confrontation as the two cultures clash. For example, the inhabitants of Abame kill the first white man who arrives in their city because they fear him and cannot communicate with him, and the British destroy Abame in retaliation for this murder. Christian missionaries also begin arriving in Umuofia and Mbanta, and they hold debates to gain converts. Most of the people are not interested in the missionaries' religion, but a few people, including Okonkwo's son Nwoye, convert. When Okonkwo finds out about Nwoye's conversion, he becomes enraged and disowns Nwoye. Toward the end of Okonkwo's exile, the tensions between the village and the missionaries escalate when the Christian converts kill a sacred python and the tribe retaliates by ostracizing the Christians. After Okonkwo's period of exile ends, he holds a great feast to thank his relatives, and he begins making preparations for his return to Umuofia.

C  Part III—Okonkwo's Return to Umuofia

In the final section, Okonkwo returns from exile with hopes of reclaiming a position of power in Umuofia, but Umuofia has changed drastically since the arrival of the Europeans. The first missionary in Umuofia, Mr. Brown, won the people's admiration because he respected their customs and developed personal relationships with them. When Mr. Brown has to leave for health reasons, however, he is replaced by the Reverend James Smith, an ethnocentric zealot who stirs up deep antagonism between the new Christian converts and the rest of the town. These tensions finally explode when Enoch, an overzealous new convert, eats a sacred python and publicly unmasks an egwugwu spirit. The Umuofians avenge Enoch's blasphemies by burning down the Christian church, and the British retaliate in turn by arresting the leaders of Umuofia and fining them 200 bags of cowries.

The Umuofians pay the fine, but the leaders are angered by the duplicitous and unjust manner in which the District Commissioner treated them. Consequently, they hold a meeting to decide how to respond. The village is divided as to whether they should ignore this injustice or retaliate with violence, but Okonkwo has made up his mind that he will oppose British colonization even if nobody else will join him. When a messenger from the government arrives to stop their meeting, Okonkwo kills the messenger, and the meeting ends in chaos.

The next day the District Commissioner himself comes to arrest Okonkwo, but Okonkwo has already committed suicide. The people of Umuofia ask the commissioner to bury Okonkwo because it is against their custom to bury a man who has committed suicide. The commissioner orders his men to take down Okonkwo's body because he has an interest in African customs, but he refuses to help personally because he fears that cutting down a dead body might give the natives a poor opinion of him. Achebe's bitterly ironic conclusion to the novel describes the District Commissioner's callous response to Okonkwo's tragedy. In the many years that he had toiled to bring civilization to different parts of Africa he had learnt a number of things. One of them was that a District Commissioner must never attend to such undignified details as cutting down a hanged man from the trees. Such attention would give the natives a poor opinion of him. In the book which he planned to write he would stress that point. As he walked back to the court he thought about that book. Every day brought him some new material. The story of this man who had killed a messenger and hanged himself would make interesting reading. One could almost write a whole chapter on him. Perhaps not a whole chapter but a reasonable paragraph, at any rate. There was so much else to include, and one must be firm in cutting out the details. He had already chosen the title of the book, after much thought: The Pacification of the Primitive Tribes of the Lower Niger.

Ironically, the District Commissioner thinks that he has helped pacify the 'primitive' tribes of the Lower Niger, but he is blind to his complicity in destroying these tribes and provoking the chain of events leading to Okonkwo's suicide. The District Commissioner's thoughts are doubly ironic because he claims to understand Africa enough to write a history of it, but he remains thoroughly ignorant of the people he intends to write about. Okonkwo's tragic demise, like the tragic destruction of indigenous African people and their traditions, is a long and complex history, but the District Commissioner only sees it as a mere paragraph. For far too long, Europeans like the District Commissioner have ignored and misrepresented the history of Africa, but Achebe's Things Fall Apart begins to correct the historical record by retelling the conquest of Africa from Okonkwo's African perspective rather than the District Commissioner's European one.

IV  CHARACTERS
A  Okonkwo

Out of awe and respect, the Ibo tribe refers to Okonkwo as 'Roaring Flame.' Fiery of temper with a blazing appearance, Okonkwo strikes fear in the hearts of his clan members as well as his own family unit. Okonkwo's huge build topped by bushy eyebrows and a very broad nose give him the look of a tornado on the warpath. His whole demeanor reeks of controlled fury; he even breathes heavily, like a dragon ready to explode. He always appears to be wound for fierce action.

While Okonkwo's appearance portrays a man people fear, it belies the terror Okonkwo hides within himself. For his entire life, Okonkwo has had to deal with having a father who is considered weak and lazy—'agabala' in the tribe's terms. The tribe detests weak, effeminate men. Okonkwo is terrified to think that the tribe will liken him to his father. He is even more afraid of recognizing in himself some semblance of weakness that he sees in his father. Thus, he despises gentleness, idleness, and demonstrations of sensitivity. He will not allow himself to show love, to enjoy the fruits of hard work, or to demonstrate concern for others, nor can he tolerate these in other men. He rules his family unit with an iron fist and expects everyone to act on his commands. He speaks curtly to those he considers less successful than himself and dismisses them as unimportant. An extremely proud man, Okonkwo continually pushes to overcome the image his heredity might have given him.

The tribe sees Okonkwo as powerful. They respect him for his many achievements. Not only has he overcome his father's weaknesses, but also he has accomplished more than the average tribesman. As a young man, he wrestles and beats one of the fiercest fighters in the land. Next, Okonkwo goes on to amass three wives and two barns full of yams. Then, he acquires two titles and is considered the greatest warrior alive.

B  Unoka

Unoka is Okonkwo's father, the root of Okonkwo's fear and problems. Unoka represents all that the Ibo abhor—gentleness, lack of ambition, and sensitivity to people and nature. He is a gifted musician who loves fellowship, the change of the seasons, and children. Although Unoka is tall, his stooped posture bears the weight of the tribe's scorn.

Unoka is happy only when he is playing his flute and drinking palm wine. Tribal customs frighten, sicken, and bore him. He hates war and is nauseated by the sight of blood. He would rather make music than grow crops. As a result, his family is more often hungry than not, and he borrows constantly from fellow tribesmen to maintain his household. He dies in disgrace, owing everyone and holding no titles.

C  Nwoye

Okonkwo's son, Nwoye, disappoints him. Nwoye shows all the signs of his grandfather's sensitivity and laziness, and Okonkwo fears that Nwoye will shame the reputable name Okonkwo has worked so hard to achieve. Nwoye knows that he should enjoy the masculine rites of his fellow tribesmen, but he prefers his mother's company and the stories she tells. He questions and is disturbed by many of the tribe's customs. Okonkwo beats and nags Nwoye, making Nwoye more unhappy and further distancing him from the ways of the clan.

When Ikemefuna comes to live with Okonkwo's family, Nwoye grows to admire his knowledge and to love him like a real brother. Out of his respect for Ikemefuna, Nwoye begins to associate more with the men of the family and tribe, and to act more like the man that his father wants him to become.

After Ikemefuna's death, Nwoye feels an emptiness that cannot be filled by the clan's traditions. He is plagued by old questions for which the clan has no answers.

D  Ikemefuna

Ikemefuna comes to live with Okonkwo's family as a peace offering from Ikemefuna's home tribe to the Ibo for the killing of a Umuofian daughter. From the beginning, Ikemefuna fills the void in Okonkwo's life that Okonkwo's own son cannot.

Ikemefuna adjusts quickly to his new family and tribe and energetically participates in activities. He earns everyone's love and respect because he is so lively and talented. Only two years older than Nwoye, Ikemefuna already knows much about the world and can do almost anything. He can identify birds, trap rodents, and make flutes. He knows which trees make the best bows and tells delightful folk stories. Okonkwo appreciates Ikemefuna for the example he sets for Nwoye.

Ikemefuna lives with Okonkwo for three years. The tribe then agrees to kill Ikemefuna because the Oracle of the Hills and the Caves has requested it. Ikemefuna's death brings far-reaching consequences.

E  Ekwefi
Ekwefi, forty-five years old, is Okonkwo's second wife. Although she fell in love with Okonkwo when he won the famous wrestling match, she did not move in with him until she left her husband three years after the contest. Ekwefi had been lovely in her youth, referred to as 'Crystal of Beauty.' The years have been hard on her. She has become a courageous and strong-willed woman, overcoming disappointment and bitterness in her life. She has borne ten children, only one of which has lived. She stands up to Okonkwo and lives for her daughter, Ezinma.

F  Ezinma
Ekwefi lives for Ezinma, her only living child, her pride and joy. Okonkwo favors his daughter, who is not only as beautiful as her mother once was, but who grows to understand her father and his moods as no one else does. Father and daughter form a special bond. Okonkwo and Ekwefi treat Ezinma like she is their equal rather than their child. They permit her privileges that other family and tribal children are not granted. Okonkwo's only regret towards Ezinma is that she is not a boy.

G  Nwoye's mother
Nwoye's mother is wise to the ways of the tribe. While she knows that her sons will never be able to display such emotions, she tells her children wonderful stories that describe feelings like pity and forgiveness. She attempts to keep peace in the family by lying at times to Okonkwo to help the other wives avoid punishment. She tries to adhere to sacred tribal customs. She shows compassion at the message that Ikemefuna is to return to his family. In her own way, Nwoye's mother displays the courage of a tribesman.

H  Ojiugo

Ojiugo evokes Okonkwo's anger through thoughtless acts and prompts him to break the sacred Week of Peace. As a result, the priest of the earth goddess punishes Okonkwo.

I  Obierika

Obierika is Okonkwo's best friend. Unlike Okonkwo, he is a thinking man. He questions the circumstances that are sending his friend into exile, even while trying to console Okonkwo and taking care of Okonkwo's preparation for departure. Obierika is the one who visits Okonkwo while Okonkwo is exiled and brings him the first news of the missionaries' arrival, knowing that Okonkwo's son has joined them. At the end of the seven-year exile, Obierika builds Okonkwo two huts and sends for him. Finally, a sad and weary Obierika bids a last tribute to his friend when he leads the diminishing clansmen through the rituals required to cleanse the land Okonkwo has desecrated.

J  Ogbuefi Ezeudu

A noble warrior and the oldest man in all the village, Ogbuefi Ezeudu has achieved a rare three titles. He is the one to tell Okonkwo that the tribe has decided to kill Ikemefuna. Ezeudu warns Okonkwo not to be a part of Ikemefuna's death.

At Ezeudu's death, the clan gathers to bid a final sacred tribute to a man who has nearly attained the highest tribal honor—lord of the land. When Okonkwo accidentally kills Ezeudu's son during the ceremony, the clan is horrified. Okonkwo can think only of Ezeudu's warning.

K  Ogbuefi Ugonna

A worthy tribesman of two titles, Ogbuefi Ugonna is one of the first of the village men to receive the sacrament of Holy Communion offered by the Christian missionaries.

L  Mr. Brown

The first white missionary to come to Umuofia, Mr. Brown gains the clan's respect through his calm nature and patience. He neither attacks the tribe's customs nor badgers them to join him. He restrains his overzealous members from harsh tactics. He simply offers education to the Umuofians and their children. The mission is flourishing when Mr. Brown has to leave for health reasons.

M  The District Commissioner

The District Commissioner arrives in Umuofia at the same time as the missionaries. He and his court messengers—called 'Ashy-Buttocks' for the ash-colored shorts they wear—try clansmen for breaking the white man's law. These white men are greatly hated for their arrogance and disrespect for tribal customs.

N  Reverend James Smith

Mr. Smith replaces Mr. Brown when Mr. Brown has to leave the mission. The Reverend Smith leads the overzealous with a passion. Where Mr. Brown was mild-mannered and quiet, Mr. Smith is angry and flamboyant. He denounces the tribe's customs and bans from his church clan members who must be, according to him, filled with the devil's spirit to want to continue tribal tradition.

O  Enoch

Enoch is an overzealous member of Mr. Brown's mission. While Mr. Brown restrains Enoch from taking his faith to extremes, Mr. Smith does not. Mr. Smith not only condones Enoch's excessive actions, he encourages them. Enoch instigates the battle between Umuofia and the church by unmasking an egwugwu, or ancestor spirit, during a public ceremony. This is one of the greatest crimes a man could commit.

V  THEMES
A  Custom and Tradition

Okonkwo's struggle to live up to what he perceives as "traditional" standards of masculinity, and his failure to adapt to a changing world, help point out the importance of custom and tradition in the novel. The Ibo tribe defines itself through the age-old traditions it practices in Things Fall Apart. While some habits mold tribe members' daily lives, other customs are reserved for special ceremonies. For example, the head of a household honors any male guest by praying over and sharing a kola nut with him, offering the guest the privilege of breaking the nut. They drink palm-wine together, with the oldest person taking the first drink after the provider has tasted it.

Ceremonial customs are more elaborate. The Feast of the New Yam provides an illustration. This Feast gives the tribe an opportunity to thank Ani, the earth goddess and source of all fertility. Preparations for the Feast include thorough hut-cleaning and decorating, cooking, body painting, and head shaving. Relatives come from great distances to partake in the feast and to drink palm-wine. Then, on the second day of the celebration, the great wrestling match is held. The entire village meets in the village playground, or ilo, for the drumming, dancing, and wrestling. The festival continues through the night until the final round is won. Because the tribe views winning a match as a great achievement, the winner earns the tribe's ongoing respect.

Tribal custom dictates every aspect of members' lives. The tribe determines a man's worth by the number of titles he holds, the number of wives he acquires, and the number of yams he grows. The tribe acknowledges a man's very being by the gods' approval of him. Without custom and tradition, the tribe does not exist.

B  Choices and Consequences

In Things Fall Apart, Okonkwo makes a choice early in life to overcome his father's legacy. As a result, Okonkwo gains the tribe's respect through his constant hard work. The tribe rewards him by recognizing his achievements and honoring him as a great warrior. Although the tribe believes that Okonkwo's personal god, or chi, is good (fate has blessed him), they realize that Okonkwo has worked hard to achieve all that he has (if a man says yes, his chi says yes). When he breaks the Week of Peace, however, the tribe believes that Okonkwo has begun to feel too self-important and has challenged his chi. They fear the consequences his actions may bring.

The tribe decides to kill Ikemefuna. Even though Ezeudu warns Okonkwo not to be a part of the plan, Okonkwo himself kills Ikemefuna. Okonkwo chooses to kill the boy rather than to appear weak.

When Okonkwo is in exile, he ponders the tribe's view of his chi. He thinks that maybe they have been wrong—that his chi was not made for great things. Okonkwo blames his exile on his chi. He refuses to accept that his actions have led him to this point. He sees no connections among his breaking the Week of Peace, his killing Ikemefuna, and his shooting Ezeudu's son. In Okonkwo's eyes, his troubles result from ill fate and chance.

C  Alienation and Loneliness

Okonkwo's exile isolates him from all he has ever known in Things Fall Apart. The good name he had built for himself with his tribesmen is a thing of the past. He must start anew. The thought overwhelms him, and Okonkwo feels nothing but despair. Visits from his good friend, Obierika, do little to cheer Okonkwo. News of the white man's intrusion and the tribe's reactions to it disturb him. His distance from the village, and his lack of connection to it, give him a sense of helplessness. Even worse, Okonkwo's son, Nwoye, joins the white man's mission efforts.

Okonkwo's return to the village does nothing to lessen his feelings of alienation and loneliness. The tribe he rejoins is not the same tribe he left. While he does not expect to be received as the respected warrior he once was, he does think that his arrival will prompt an occasion to be remembered. When the clan takes no special notice of his return, Okonkwo realizes that the white man has been too successful in his efforts to change the tribe's ways. Okonkwo grieves the loss of his tribe and the life he once knew. He is not able to overcome his sense of complete alienation.

D  Betrayal

In Things Fall Apart, Okonkwo feels betrayed by his personal god, or chi, which has allowed him to produce a son who is effeminate. Nwoye continually disappoints Okonkwo. As a child, Nwoye prefers his mother's stories to masculine pursuits. As an adult, Nwoye joins the white missionaries.

Okonkwo also feels betrayed by his clan. He does not understand why his fellow tribesmen have not stood up against the white intruders. When Okonkwo returns from exile, his clan has all but disintegrated. Many of the tribe's leaders have joined the missionaries' efforts; tribal beliefs and customs are being ignored. Okonkwo mourns the death of the strong tribe he once knew and despises the "woman-like" tribe that has taken its place.

E  Change and Transformation

The tribe to which Okonkwo returns has undergone a complete transformation during his absence in Things Fall Apart. The warlike Ibo once looked to its elders for guidance, made sacrifices to gods for deliverance, and solved conflicts though confrontation. Now the Ibo are "woman-like"; they discuss matters among themselves and pray to a god they can not see. Rather than immediately declare war on the Christians when Enoch unmasks the egwugwu, or ancestral spirit, the Ibo only destroy Enoch's compound. Okonkwo realizes how completely the Christians have changed his tribe when the tribesmen allow the remaining court messengers to escape after Okonkwo beheads one of them.

F  Good and Evil

Many of the tribesmen view the white man as evil in Things Fall Apart. Tribesmen did not turn their backs on one another before the white man came. Tribesmen would never have thought to kill their own brothers before the white man came. The arrival of the white man has forced the clan to act in ways that its ancestors deplore. Such evil has never before invaded the clan.

G  Culture Clash

The arrival of the white man and his culture heralds the death of the Ibo culture in Things Fall Apart. The white man does not honor the tribe's customs and strives to convince tribesmen that the white man's ways are better. Achieving some success, the white man encourages the tribesmen who join him, increasing the white man's ranks. As a result, the tribe is split, pitting brother against brother and father against son. Tribal practices diminish as the bond that ties tribesmen deteriorates. Death eventually comes to the weaker of the clashing cultures.

VI  CONSTRUCTION
A  Tragedy

Things Fall Apart chronicles the double tragedies of the deaths of Okonkwo, a revered warrior, and the Ibo, the tribe to which Okonkwo belongs. In literature, tragedy often describes the downfall of a great individual which is caused by a flaw in the person's character. Okonkwo's personal flaw is his unreasonable anger, and his tragedy occurs when the tribe bans him for accidentally killing a young tribesman, and he returns to find a tribe that has changed beyond recognition. The Ibo's public demise results from the destruction of one culture by another, but their tragedy is caused by their turning away from their tribal gods.

B  Setting

Things Fall Apart is set in Umuofia, a tribal village in the country of Nigeria, in Africa. It is the late 1800s, when English bureaucrats and missionaries are first arriving in the area. Although there is a long history of conflict between European colonists and the Africans they try to convert and subjegate, by placing the novel at the beginning of this period Achebe can accentuate the clash of cultures that are just coming into contact. It also sets up a greater contrast between the time Okonkwo leaves the tribe and the time he returns, when his village is almost unrecognizable to him because of the changes brought by the English.

C  Conflict

In Things Fall Apart, the Ibo thrive in Umuofia, practicing ancient rituals and customs. When the white man arrives, however, he ignores the Ibo's values and tries to enforce his own beliefs, laws, and religious practices. Some of the weaker tribesmen join the white man's ranks, leaving gaps in the clan's united front. First, the deserters are impressed with the wealth the white man brings into Umuofia. Second, they find in the white man's religion an acceptance and brotherhood that has never been afforded them due to their lower status in the tribe. As men leave the tribe to become members of the white man's mission, the rift in the tribe widens. Social and psychological conflict abounds as brothers turn their backs on one another, and fathers and sons become strangers.
D  Narration

Achebe develops Things Fall Apart through a third-person narrative—using "he" and "she" for exposition—rather than having the characters tell it themselves. Often speaking in the past tense, he also narrates the story with little use of character dialogue. The resulting story reads like an oral tale that has been passed down through generations of storytellers.

E  Imagery

While the characters in Things Fall Apart have little dialogue, the reader still has a clear image of them and is able to understand their motives. Achebe accomplishes this through his combination of the English language with Ibo vocabulary and proverbs. When the characters do talk, they share the rich proverbs that are 'the palm-oil with which words are eaten.' Achebe uses the proverbs not only to illustrate his characters but also to paint pictures of the society he is depicting, to reveal themes, and to develop conflict. Vivid images result, giving the reader a clear representation of people and events.

F  Point of View

Critics praise Achebe for his adept shifts in point of view in Things Fall Apart. Achebe begins the story from Okonkwo's point of view. Okonkwo's story helps the reader understand the Ibo's daily customs and rituals as well as celebrations for the main events in life: birth, marriage, and death. As the story progresses, however, it becomes more the clan's story than Okonkwo's personal story. The reader follows the clan's life, gradual disintegration, and death. The novel becomes one of situation rather than character; the reader begins to feel a certain sympathy for the tribe instead of the individual. The final shift occurs when Achebe ends the story from the District Commissioner's viewpoint. While some critics feel that Achebe's ending lectures, others believe that it strengthens the conclusion for the reader. Some even view it as a form of functionalism, an African tradition of cultural instruction.

G  Plot and Structure

Divided into three parts, Things Fall Apart comprises many substories. Yet Achebe holds the various stories together through his use of proverbs, the traditional oral tale, and leitmotif, or recurring images or phrases. Ibo proverbs occur throughout the book providing a unity to the surface progression of the story. For example, 'when a man says yes, his chi says yes' is the proverb the tribe applies to Okonkwo's success, on the one hand, but is also the proverb Okonkwo, himself, applies to his failure. Traditional oral tales always contain a tale within the tale. Nwoye's mother is an expert at telling these tales—morals embedded in stories. The stories Achebe tells throughout Things Fall Apart are themselves tales within the tale. Leitmotif is the association of a repeated theme with a particular idea. Achebe connects masculinity with land, yams, titles, and wives. He repeatedly associates this view of masculinity with a certain stagnancy in Umuofia. While a traditional Western plot may not be evident in Things Fall Apart, a definite structure with an African flavor lends itself to the overall unity of the story.

H  Foil

Achebe uses foil—a type of contrast—to strengthen his primary characters in Things Fall Apart, illuminating their differences. The following pairs of characters serve as foils for each other: Okonkwo and Obierika, Ikemefuna and Nwoye, and Mr. Brown and the Reverend Smith. Okonkwo rarely thinks; he is a man of action. He follows the tribe's customs almost blindly and values its opinion of him over his own good sense. Obierika, on the other hand, ponders the things that happen to Okonkwo and his tribe. Obierika often makes his own decisions and wonders about the tribe's wisdom in some of its actions. Ikemefuna exemplifies the rising young tribesman. A masculine youth, full of energy and personality, Ikemefuna participates in the manly activities expected of him. In contrast, Nwoye appears lazy and effeminate. He prefers listening to his mother's stories over making plans for war. He detests the sight of blood and abhors violence of any kind. Mr. Brown speaks gently and restrains the overzealous members of his mission from overwhelming the clan. He seeks to win the people over by offering education and sincere faith. The Reverend Smith is the fire-and-brimstone preacher who replaces Mr. Brown. He sees the world in black and white; either something is evil, or it is good. He thrives on his converts' zeal and encourages them to do whatever it takes to gain supporters for his cause.

VII  HISTORICAL PERSPECTIVE
A  Tribal Society

Things Fall Apart was published in 1958 just prior to Nigerian independence, but it depicts precolonial Africa. Achebe felt it was important to portray Nigerians as they really were—not just provide a shallow description of them as other authors had. The story takes place in the typical tribal village of Umuofia, where the inhabitants (whom Achebe calls the Ibo, but who are also known as the Igbo) practice rituals common to their native traditions.

The Ibo worshipped gods who protect, advise, and chastise them and who are represented by priests and priestesses within the clan. For example, the Oracle of the Hills and the Caves grants knowledge and wisdom to those who are brave enough to consult him. No one has ever seen the Oracle except his priestess, who is an Ibo woman but who has special powers of her own. Not only did the gods advise the Ibo on community matters, but also they guided individuals. Each person had a personal god, or chi, that directed his or her actions. A strong chi meant a strong person; people with weak chis were pitied. Each man kept a separate hut, or shrine, where he stored the symbols of his personal god and his ancestral spirits.

A hunting and gathering society, the Ibo existed on vegetables, with yams as the primary crop. Yams were so important to them that the Ibo celebrated each new year with the Feast of the New Yam. This festival thanked Ani, the earth goddess and source of all fertility. The Ibo prepared for days for the festival, and the celebration itself lasted for two days. Yams also played a part in determining a man's status in the tribe—the more yams a man has, the higher his status. Trade with other villages was facilitated by small seashells called cowries which were used as a form of currency.

Within the village, people were grouped according to families, with the eldest man in the family having the most power. On matters affecting the whole village, an assembly of adult men debated courses of action, and men could influence these assemblies by purchasing "titles" from the tribal elders. This system encouraged hard work and the spread of wealth. People who transgressed against the laws and customs of the village had to confront the egwugwu, an assembly of tribesmen masked as spirits, who would settle disputes and hand out punishment. Individual villages also attained various degrees of political status. In the novel, other tribes respect and fear Umuofia. They believe that Umuofia's magic is powerful and that the village's war-medicine, or agadi-nwayi, is particularly potent. Neighboring clans always try to settle disputes peacefully with Umuofia to avoid having to war with them.

B  Christianity and Colonization

While Christianity spread across north and south Africa as early as the late fifteenth century, Christianity took its strongest hold when the majority of the missionaries arrived in the late 1800s. After centuries of taking slaves out of Africa, Britain had outlawed the slave trade and now saw the continent as ripe for colonization. Missionaries sent to convert the local population were often the first settlers. They believed they could atone for the horrors of slavery by saving the souls of Africans.

At first, Africans were mistrustful of European Christians, and took advantage of the education the missionaries provided without converting. Individuals who had no power under the current tribal order, however, soon converted; in the novel, the missionaries who come to Umuofia convert only the weaker tribesmen, or efulefu. Missionaries would convince these tribesmen that their tribe worshipped false gods and that its false gods did not have the ability to punish them if they chose to join the mission. When the mission and its converts accepted even the outcasts of the clan, the missionaries' ranks grew. Eventually, some of the more important tribesmen would convert. As the mission expanded, the clan divided, discontent simmered, and conflicts arose.

C  English Bureaucrats and Colonization

After the arrival of the British, when conflicts came up between villages the white government would intervene instead of allowing villagers to settle them themselves. In the novel, a white District Commissioner brings with him court messengers whose duty it is to bring in people who break the white man's law. The messengers, called 'Ashy-Buttocks' for the ash-colored shorts they wear, are hated for their high-handed attitudes. These messengers and interpreters were often African Christian converts who looked down on tribesmen who still followed traditional customs. If violence involved any white missionaries or bureaucrats, British soldiers would often slaughter whole villages instead of seeking and punishing guilty individuals. The British passed an ordinance in 1912 that legalized this practice, and during an uprising in 1915, British troops killed more than forty natives in retaliation for one dead and one wounded British soldier.

One of the most important results of Europe's colonization of Africa was the division of Africa into at least fifty nation-states. Rather than being a part of a society determined by common language and livelihood, Africans lived according to political boundaries. The divisions often split ethnic groups, leading to tension and sometimes violence. The cohesiveness of the traditional society was gone.

D  Nigerian Independence

British colonial rule in Nigeria lasted only fifty-seven years, from 1903 to 1960. Although Nigerians had long called for self-rule, it was not until the end of World War II that England began heeding these calls. The Richards Constitution of 1946 was the first attempt to grant some native rule by bringing the diverse peoples of Nigeria under one representative government. The three regions (northern, southern and western) were brought under the administration of one legislative council composed of twenty-eight Nigerians and seventeen British officers. Regional councils, however, guaranteed some independence from the national council and forged a link between local authorities, such as tribal chiefs, and the national government. There were three major tribes (the Hausa, the Yoruba and the Igbo) and more than eight smaller ones living in Nigeria. This diversity complicated the creation of a unified Nigeria. Between 1946 and 1960 the country went through several different constitutions, each one attempting to balance power between the regional and the national bodies of government.

On October 1, 1960, Nigeria attained full status as a sovereign state and a member of the British Commonwealth. But under the Constitution of 1960 the Queen of England was still the head of state. She remained the commander- in-chief of Nigeria's armed forces, and the Nigerian navy operated as part of Britain's Royal Navy. Nigerians felt frustrated by the implication that they were the subjects of a monarch living over 4,000 miles away. In 1963, five years after the publication of Achebe's novel, a new constitution would replace the British monarch with a Nigerian president as head of state in Nigeria.

E  Literary Traditions

Achebe wrote Things Fall Apart just before Nigeria received its independence. He intended the book for audiences outside Africa; he wanted to paint a true picture of precolonial Africa for those people who had no direct knowledge of traditional African societies. As a result of the Nigerians' acquisition of independence, the Nigerian educational system sought to encourage a national pride through the study of Nigerian heritage. The educational system required Achebe's book in high schools throughout the English-speaking countries in Africa. The book was well received. Chinua Achebe has been recognized as 'the most original African novelist writing in English,' according to Charles Larson in The Emergence of African Fiction. Critics throughout the world have praised Things Fall Apart as the first African English-language classic.

VIII  QUESTIONS

How does the displacement from one's culture affect a person psychologically? Explain possible reactions a person might have and the steps someone might take to help him or her adjust.

School integration is being attempted across America. How successful has it been? Cite specific examples, such as court cases, to support your answer.

Integration is being attempted in a high school in Cape Town, South Africa. At the beginning of each school day, white students and students from one of the black societies are required to attend a formal assembly. Students are also required to wear school uniforms. What might the students infer from these requirements? Support your answer by discussing the purpose of assemblies and uniforms in our society and researching cultural aspects of one of the black societies in Cape Town.

Compare and contrast American and African colonization by discussing the events and their effects.

Investigate women's roles in tribal society. Find and discuss specific examples from Things Fall Apart.

Women in tribal societies were often forced to undergo female circumcision. Investigate the purpose of this ritual. What are the medical implications of this procedure?

Language is an important means of communication as well as a prominent culture marker. What does a person's language tell us about him or her? What effects could loss of one's language—through physical disability or societal disallowance—have on a person?

Missionaries went to Umuofia to convert the Ibo to Christianity. Should anyone try to change another's religious beliefs? Take a stand from either a Christian's point of view or from an opposite point of view. Prepare a logical argument for presentation in a debate.

What is the purpose of multicultural education in our country? Describe some of the efforts that are being undertaken by schools around the country. What have been your own experiences? Discuss the methods being used to implement these programs and their success.

IX  COMPARE AND CONTRAST

1800s: Prior to colonization, common language and geography differentiated African societies. Six types of societies existed: hunting and gathering societies, cattle-herding societies, forest dwellers, fishermen, grain-raising societies, and city (urban) societies. The geographic area in which people lived determined their lifestyle. Colonial Africa: Africa was divided into more than fifty nation-states, with no regard for maintaining groups sharing common language and livelihood. Today: Societies are no longer as clear-cut. People have more opportunities for education, better jobs, and improved means of communication and transportation. They marry individuals from other societies. As a result, the societies have become mixed, but ethnic conflicts still lead to violence.

1800s: While religion varied from society to society, most Africans shared some common beliefs and practices. They believed in a supreme creator god or spirit. Other lesser gods revealed themselves as, and worked through, community ancestors. Colonial Africa: Missionaries arrived and introduced Christianity. Many tribesmen converted to the new religion. Today: While more than an estimated 25 percent of Africa is Christian, traditional African religion is still practiced, as is Islam. Islam is a monotheistic religion related to the Jewish and Christian traditions.

1800s: Prior to colonization, Africans had their own identities and cultures and were not concerned with participating in the modern world. Colonial Africa: After colonization, African children were taught European history and literature so that they might compete in the modern world, while their own heritage was ignored. Today: Africans continue to seek the independence they began to achieve in the 1950s and 1960s. There is, however, a renewed interest in cultural heritage, and traditional customs are being taught to African children.

Source: Novels for Students. Copyright by Gale Group, Inc. Reprinted by permission.

Microsoft ® Encarta ® 2009. © 1993-2008 Microsoft Corporation. All rights reserved.

By CNN PHILIPPINES
Overseas Filipino workers (OFWs) who have already been quarantined abroad will be allowed to go straight home, according to the Department of Foreign Affairs (DFA).

"Meron po kasi tayong OFWs na uuwi from cruise ships, 'yung mga crew o passenger na nag-quarantine na sa cruise ships nila, pwede nang dumiretso sa mga pamilya nila," Foreign Affairs Undersecretary Brigido "Dodo" Dulay said in an online media briefing on Saturday.

[Translation: We have OFWs coming home from cruise ships. The crews or passengers who have already been quarantined in their cruise ships can now go straight to their families.]

Dulay said at least 19,466 Filipinos working abroad have been brought home by the DFA amid the COVID-19 pandemic.

"Patuloy ang pagdating ng ating repatriated OFWs na naapektuhan ng COVID-19 mula sa iba't ibang bansa," Dulay added.

[Translation: More repatriated OFWs affected by COVID-19 continue to arrive from different countries.]

In the same online briefing, the Overseas Workers Welfare Administration (OWWA) said that all returning OFWs, even asymptomatic ones, are required to go through the mandatory 14-day quarantine.

"Lahat ng arriving OFWs will be subjected to a mandatory 14-day quarantine. Kaya ganon na lamang po ang pagsisikap namin na bigyan sila ng quarantine facility o hotel na posible pong malapit o nasa lugar po ninyo," OWWA Administrator Hans Cacdac said.

[Translation: All arriving OFWs will be subjected to a mandatory 14-day quarantine. So we are really doing our best to provide them with a quarantine facility or hotel near their areas, as much as possible.]

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Landslides close two Eastern Visayas roads
Tacloban City (December 30 2006) -- The continous rainy weather condition in Eastern Visayas has caused landslides in two areas in Eastern Visayas which caused roadblocks.

Department of Public Works and Highways Regional Office 8 Director Jaime Pacanan informed the Philippine Information Agency that a landslide has once again caused roadblocks at the landslide-prone area of Agas-Agas in Sogod, Southern Leyte.

The heavy rains in Northern Samar has also caused another landslide along the National Highway, five kilometers away from the town proper of Catubig, Northern Samar rendering the road closed.

Director Pacanan assured that the personnel of the Department of Public works and Highways are now at the Catubig area clearing the roadblock.

Another set of DPWH personnel are working on the roadblocks at the Agas-Agas area. Because of frequent landslides occurring in this area, DPWH equipments could be seen parked in the area. This, Director Pacanan said is to ensure that the road is cleared immediately the soonest possible time.

Director Pacanan said that the continuous heavy rains in the Region may cause other landslides and floodings in the disaster prone areas, but the DPWH is ready to respond in order to clear the roadblocks as soon as possible.

Director Pacanan called on the motorists and travelers going to Catubig, Northern Samar to bear with the temporary inconvenience and delay in their travel until such time that the roadblocks caused by the landslide.

He also cautioned the motorists and commuting public going to and from Southern Leyte to refrain from using the Agas-Agas route. Instead, they may use the Baybay-Bato-Bontoc route, Director Pacanan advised. (PIA

EV Online: The road to e-Government in Eastern Visayas
By Neil D. Lopido

Tacloban City (30 December 2006) -- E-Government in Eastern Visayas (EV) will soon be realized through the full implementation of the EV Online, which is now on its first stage, established through Resolution No. 43, series of 2006 of the Regional Development Council (RDC) with funding provided for the development of the EV online portal, individual websites of RDC members and the operating expenses for its implementation.

This good news was bared by Teresita Escobar, admin and finance coordinator of the Eastern Visayas Information Sharing Network (EVISNET) in her powerpoint presentation during a meeting with IT coordinators of RDC members without regional websites held recently at the National Economic and Development Authority (NEDA) regional office.

According to Escobar, the rationale behind e-Government is to enhance access and delivery of government information through the internet; build better relationship between the government and the public; and improve core operations through faster and cheaper delivery of information to a wider group of customers.

The primary models of e-Government, Escobar said, includes Government-to-Citizen or Government-to-Customer (G2C); Government-to-Business (G2B); and Government-to-Government (G2G) where the most anticipated benefits include improved efficiency, convenience and better accessibility of public services.

In the first of the five stages of website development from the United Nations-American Society for Public Administration (UN-ASPA), which is the Emerging Web Presence, the site serve as source of public information, information on the government, frequently asked questions (FAQs), and contact numbers, Escobar said.

On the other hand, Escobar emphasized that Eastern Visayas Online will provide various public information and services through the internet, enable the government/public to use the internet widely in all public affairs, and provide faster and efficient government transactions where anyone anywhere can go online anytime, not only to get the information they need but also to actually receive services, complete transactions, and communicate with government agencies.

Escobar further said that the purpose of having an EV Online portal is to develop and host the websites of RDC members without websites, to update and improve those currently with websites, and continuously provide updated, relevant and useful information.

RDC is the primary institution in the region which sets the direction of economic and social development of the region and through which regional development efforts are coordinated. It's members is composed of regional line agencies, local government units, private sectors, and non-voting members. (PIA-8)

by Rey Anthony Chiu

Tagbilaran City (31 December 2006) -- TODAY, December 31, is a make or break day for a lot of people.

For those who are voting in the synchronized national and local elections this May 14, 2007 elections, today is the last day of filing for applications of registration, transfer of registration records of the local registry, and therefore registering could put one in the list of active voters.

For those with the intent to run and have not officially thrown in the hat on to the arena where they are willing to cast their bets, today is the final moment.

All of these activities are included in Commission on Elections (Comelec) en banc resolution 7707 promulgated August 30, 2006, which finally set the calendar of activities relative to the May 14, 2007 synchronized local and national elections.

This day, all COMELEC offices would be opened to receive the applications until five, the official hours, says Bohol COMELEC information officer Juvenal Beniga in an interview Friday.

He said that it is the mandate of the office to accommodate people coming in to register and transfer their registrations until the set time.

Worse comes to worst and if there are still applicants within 30 meters from the registering office at the break of five, then the office is even asked to accommodate the persons in the waiting list.

The persons within the immediate vicinity of the office would be entered in the logbook and be called on to be given the final opportunity to get into the final list of voters, he shared.

As this day comes, thousands of voters in the countryside have also gone the same experience.

First time voters registering and change of registration records applicants need only to bring a valid identification card with a signature and photograph in it, adds the elections officer.

By that, school identification cards, company or office identification bearing a photo and the signature are then acceptable.

However, barely registering or filing ones applications for registration in not the omnibus way to get a voter a seat and slot in the final list of voters though, warns Beniga adding that the applications would have to go through a screening process to determine validity of application.

In some parts of the country, the Comelec is now using computerized recording and a person wanting to get multiple registrations could suddenly be traced when his name pops up in some other registering office or precincts, Comelec officials said.

Double registration could mean disqualification of the voter and that could mean the forfeiture of his rights guaranteed by the law, Comelec warns. (PIA)

Editorial: Re-Engineering Lives upon the Love of God
By PIA 2006 - New Year presents the best opportunity to rebuild lives on foundations more solid than those already tried. The years past have seen lives in the multitude shattered by calamities and disasters both man-made and natural.

Indeed, the magnitude and series of misfortunes on the personal, community, national, and global levels has been so mind-boggling that people are forced to cry out to the heavens: Is there no end to the endless cycle of destruction, wars, pestilence, and every other woe that has visited the planet? How can we rebuild our lives and escape the fate that man has been heir to?

Can men ever resolve the supreme ironies of modern civilization? How explain the hunger and poverty of millions alongside the profligacy of the few? How to account for the prevalence and re-emergence of ancient plagues despite the landmark advances in medical and life sciences? How justify the persistence of primitive and restrictive social structures in the face of astonishing technological progress that has shrunk the world into a global village and enabled humankind to reach the moon and Mars?

This conundrum of human existence has befuddled thinking men since known history. Yet, there must be a solution somewhere. But where is it? Mayhaps, the search has been in the wrong places. It may be time to revisit basic ideas from new perspectives. And a good place to start is to review fundamental spiritual precepts relevant to the existence of man on this planet.

Men were originally created in the image and likeness of God, says the Christian Scripture. And the earth and all thereon was also created perfect in the beginning -- "And God saw every thing that he had made, and, behold, it was very good."

Jesus confirmed and affirmed perfection as the origin and destiny of man, for he said in his very first public sermon: "Be ye therefore perfect, even as your Father in heaven is perfect." This idea he repeated in another instance, "Ye are Gods, and the Scripture cannot be broken."

But being endowed with free will, men have the option of maintaining that perfection or departing from it. Men can choose to obey the rules the Great Architect has established for the maintenance of perfection throughout the created system and thereby experience perfection in their lives, or men can disobey God's rules and thus experiment with lives less than perfection -- lives of limitation, poverty, disease, sin, and death.

The parable of the prodigal son illustrates the stark irony of the life of limitation befalling Sons and Daughters of God who are otherwise heirs to limitless opulence and perfection. So long as prodigal sons and daughters persist in their disobedience, so long will they wallow in sin, disease and death.

Yet, God is most merciful. The very instant men return to the path of God obedience, that very moment they begin to regain their divine prerogatives. And provided men and women persevere in the strait and narrow path of living under the canopy of God's Laws, their striving will eventually be rewarded with permanent Victory over time and space.

But how to persevere in Godly living is always the challenge. Fortunately, Jesus gave tremendous help when he simplified all of God's commandments: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets."

There is the clear direction for re-engineering our lives towards God-ordained perfection. This is in recognition and acceptance of the edict that we are Temples of the Most High Living God -- whereby our thoughts, feelings, words and actions are so consecrated to God's purposes that we become veritable agents of His limitless blessings to the whole world, beginning with our own lives and affairs.

These things of the Spirit are understood only by the Spirit. And this Spirit can be invoked by those who are so minded, being part of their inner nature -- "Let that Mind which was in Christ Jesus be also in you," said Paul the Apostle.

But these things are nonsense to the spiritually uninspired, and mercifully so. For no one who strives to the highest perfection can endure save those who love God enough to the exclusion of anything else, including most especially the human ego. "Our God is a jealous God," reminds the Bible, and we cannot serve both God and mammon; no one can misuse God's energy to pursue the human agenda for long without reaping the karmic whirlwind ("Be not deceived, our God is not mocked!").

But to those who elect to rebuild their lives anchored on the Love of God, awaits the eternal promise: "Seek ye first the Kingdom of Heaven, and all these things will be added unto you."

Commentary: Imagineering RP in 2007
Tacloban City (December 31 2006) -- In just a few hours, as the country hopefully awaits, the country will witness the changing of the year 2006 to 2007.

It feels good, looking back at the year which is nearing its end because of the significant milestones that happened – the strong rebound of the Philippine economy from the very sick to one the growth of which is continuously on the rise, thanks to the firm determination of President Gloria Macapagal Arroyo and the country's leaders emboldened by the willingness of the people to sacrifice and support the thrusts.

The year which is on the verge of being a year that was, witnessed heightened national pride because of the honors brought to the country by Filipinos excelling in various endeavors from beauty tilts to sports, to the Presidents presiding over a very powerful United Nations committee.

Despite the political hullabaloos, the failed inciting of people to go to the streets to topple down the Administration, the year 2006 saw time and again, the upholding of the rule of law and the strengthening of the country's political system.

The several disasters and calamities which happened in the country in 2006, proved to be the show window of world brotherhood and cooperation and showcased the resiliency of the Filipinos, able to bounce back with dignity after every misfortune that befell them.

The year 2006 closes with the grade of good for the country—stronger peso, 9-year high stocks market, better investor confidence and more business coming in, more employment generated, continuous economic growth.

The specialists say the year 2006 could have been a better year for the Philippines. This is indeed true. There is no use dwelling on if's and but's. What the country to have a better year in 2007 as 91% hopeful Filipinos are wishing for, is the firm determination of the leaders and all the Filipinos to bring into fruition, what everybody is wishing for.

What the country needs is not re-engineering. Methinks, the country needs Imagineering, the master planning, creative development, design, engineering, production, project management, research and development of what the Filipinos aspire the country to be.

The country in 2007 needs leaders and Filipinos who are a talented corps of imagineeners who dare to dream of good things, even things which the pessimists think impossible, for the common interest of the Filipino people. But they do not stop at merely dreaming, they plan and research for ways in order to make the dreams come true. This is the secret of Walt Disney. He imagined a magical place for the children and adults alike. He however, did not stop at just imagining, he worked hard to build that dream. The result, Disneyland, the rest is history.

As the country waits for the coming in of the year 2007, let us start imagining what we want ourselves, our families, our local government units, our country to be next year and then start working towards the fulfillment of the things we have imagined.

We imagine a country where peace and prosperity prevails, where people are united, where every family enjoys the benefit of quality education and good paying jobs. As the year 2007 comes in, let us start to be a corps of imagineers, building the fruition of the things we imagine for the country and its people. (PIA

From FB Post
Inanunsyo ni Mayor Oca Malapitan na makakatanggap ng tig-P1,000 tulong-pinansyal ang humigit-kumulang 14,000 mag-aaral ng University of Caloocan City kaugnay pa rin ng mas pinalawig na Enhanced Community Quarantine dulot ng COVID-19.

Ayon kay Mayor Oca, karamihan sa mga mag-aaral ng UCC ay working students o nagtatrabaho para masuportahan ang kanilang pamilya at pag-aaral. Tunay na kabilang din sila sa higit na apektado dahil sa natigil sila sa kanilang mga trabaho at nawalan ng pinagkakakitaan.

"Nauunawaan natin na karamihan sa ating mga mag-aaral sa UCC ay kabilang sa ating working group na pansamantalang nawalan ng hanapbuhay at labis din na naaapektuhan ng krisis na dulot ng pandemyang ito," ani Mayor Oca.

"Maging ang non-working students ng UCC ay kasama rin sa magiging benepisyaryo ng ating programa sapagkat ang kabataan ay isa sa ating mga prayoridad na matulungan sa panahong ito," dagdag ng Punong-Lungsod.

"Lahat ng mag-aaral natin sa UCC na naka-enrol ng ikalawang semester, S.Y. 2019-2020 ay makakatanggap ng ating cash assistance. Ito ay target natin maibigay sa susunod na linggo," paglilinaw ni Mayor Oca.

Pinapayuhan naman ang mga mag-aaral ng UCC na sumali sa official Facebook group ng University of Caloocan City na OFFICIAL UCC group para sa iba pang anunsyo hinggil sa magiging proseso upang makuha ang tulong-pinansyal.

#LabanCaloocanKontraCovid19

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The Relaxed Martial Art

Traditionally, martial art systems were created as a documented practice of training for combat mode in the ancient eras. Naturally, its modern day applications are primarily for self-defense, exercise and physical fitness. One form of martial arts however stands out from the rest in the sense that it espouses a relaxed way of life over cunning and physical strength.

At the heart of it, the Aikido spirit is about cultivating relaxation and a serenity throughout everyday life to be able to harness this virtue in actual physical combat. Aikido is actually a modern Japanese martial art and the Aikido spirit continues to live on today years after it was developed by Morihei Eushiba between 1920 to 1960. Noteworthy about this particular martial art is that the Aikido spirit is cultivated within its students so that there is a spiritual and philosophical development that happens; which in turn becomes the basis of the combative art. Modern day students of Aikido testify that they bring the Aikido spirit with them throughout ordinary mundane activities, forming a bridge between principles of how to tackle everyday life and combat moves on the training mat.

This spiritual and philosophical basis of the Aikido spirit that cultivates relaxation and the peaceful control of aggression, is attributed to the founder's background in Omoto-kyo religion. Omoto-kyo is a modern Japanese religion, which is said to be an offshoot of Shintoism.  Omoto-kyo followers believe in beautifying the world with art because they believe that art brings humans closer to the divine.

Aside from this however, the Omoto-kyo followers are pacifists who espouse peace over war. This is the parallel between Omoto-kyo and Aikido. That is why the Aikido spirit is often paradoxically referred to as the art of peace. One may wonder about the sanity behind the fact that a martial art which was in all intentions created for combat and winning over the enemy can indeed to be claim to the art of peace. For all intents and purposes however, the philosophical and spiritual foundation of Aikido is about maintaining a constant state of relaxation.

It is in this relaxed state that the Aikido practitioner is able to perform difficult throws and maneuvers as taught by the martial art. The relaxed state can be attributed to a deep unshakable peace free of aggression. The concept is that when we are tense and not relaxed, we needlessly waste energy on aggression and force. By going with the flow and not being afraid of what can or cannot happen to us, we cultivate a peace with a relaxed demeanor as its direct consequence.

The Aikido spirit aims to cultivate a mental discipline, develop character and self-confidence with the end goal of being able to maintain peace and relaxation. It believes that in peace can one realize true power: The power to spread peace further and the strength to be able to withstand the onslaught of everyday situations. The basics in passing on the Aikido spirit can be done through practical applications that clearly show that a relaxed demeanor is more effective than an aggressive one.

One such physical example is the exercise of trying to cause someone to lose their balance. To be able to topple off an opponent usually means that we should be physically stronger and in some cases larger so that superior physical strength through muscle contraction is the traditional measure of victory. 

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Aikido Secrets Everyone Should Know

When an attacker is approaching, the person only has a split second to decide whether to dodge or block the move of the opponent. There is no point thinking about what this happened in the first place but the concern now is just to stop it.

In a fight, the person can make a counter attack in the hopes that the individual will be subdued. There is another way of course without resorting to force, which is the technique one can learn in aikido.

Aikido is a martial art in which the person blocks the moves of an opponent by using the hands. Anyone who wants to learn it will not be able to move as fast as Steven Segal in one of his action films but still be effective in combat.

This martial art cannot be learned by merely watching others do it in the movies or in television. There are some who even show the step by step process in a magazine but nothing still compares to learning it from a Sensei.

The person must first become a student in order to be called a master. This means learning the basic rules from entering the dojo until the class is over. The person will surely feel some pain after falling down a few times on the mat but this is not to torture the pupil.

This is all part of the training, which the student must also do properly in order to move into the more advanced classes.

One of the secrets is being able to know when to use it since timing is everything. There is a bit of hand to eye coordination just like in sports but here, the individual will merely redirect the same force back to that individual.

Another secret in using aikido has to do with the wrist. The person should be smooth enough to put one hand over the opponents to be able to  make the technique work and counter the attack.

It takes a certain amount of energy to be able to perform certain moves. The individual will learn the various breathing exercises that will increase the heart rate and slow it down especially in the heat of the action.

The student should bear in mind that the breathing exercises also serves as a unifying force between the physical and the emotional aspect of the person. 

The most important secret in mastering aikido is being consistent with the technique. The arms will surely feel heavy after some time or a certain amount of energy is drained after a few moves. By being able to do the same thing despite these difficulties, anyone can truly be called a true martial artist.

People who want to check on how well one is doing can sign up for Tomiki Aikido. This is a competition held by various clubs in which the student will compete among some of the best in the country.

Those who do well here can move up to the next skill level just like in karate where a student moves from one belt to another. If after many years, that student has learned all the secrets that go with aikido,  this is the only time one can be called a master and even open a dojo.




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Tips in choosing an aikido school

Aikido is one of the oldest and most widely-used martial arts forms in the world. It is being taught for centuries as a form of self-defense and protection. It is also a way for people to learn centeredness and balance in their lives.

Aikido is a martial arts form that requires constant practice and dedicated study for it does not only teach you self-defense, it also teaches you discipline. A good aikido training school is needed to achieve this. This is the reason why it is important for you to find a school that will not only teach you the basics but will also nurture your budding talent.

Here are some tips in choosing a good aikido school.

Go for the recommended ones

Although all aikido training schools will be teaching the same set of tricks and techniques, there are schools that will give you better training. One way to look for good aikido schools is to ask around your neighborhood or among your friends and acquaintances. They are great sources because not only will they be able to provide you with names that are located in a place convenient to you, they will also be able to give you first hand information on the teaching method of the school.

In fact, they can even give you tips and advice on aikido training. Another way is to ask martial arts teachers. Even if they are not teaching aikido, they will know people who teach aikido and will be able to recommend good ones. There are also forums over the internet where you can post your questions. Members of the site or those that frequently read the forums will surely answer. Chances are they will know a good aikido school that is near your house. Forums like these are very effective because members are mostly aikido or martial arts buffs who know the business and will surely know what they are talking about.

Look for one that is near

In addition to the training, you will also need to find a school that is near your house or your place of work. Location is important in giving you the drive. Places that are far from your place will only result in frequent absenteeism, which is not good for your training. Another advantage that near locations provide is the fact that it gives you the chance to urge friends or family members to come with you and also be interested in the martial art form.

Teacher and mentor

Before enrolling in a program, make sure that you got to meet and talk to the teacher. Although it may seem unimportant, it is vital to also be attuned and in harmony with the teacher of aikido as he or she will not only be teaching you aikido basics but also your mentor in your life.

Scheduling

Getting a good schedule is another crucial point in getting a good aikido training. Look for schools that offer the schedule that you want. Remember that the time that you will be training is also important because it will determine your readiness for the lesson. If your schedule is not the right fit, you will only feel tired and uninspired during the training, something which is not good when learning aikido as it asks for your total commitment and passion to the task. 

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Founding Principles of Aikido

Aikido means "The Way of Harmony with the Spirit" and is considered a non-violent form of martial art. However, don't be fooled. Aikido when used correctly is very powerful often are able to block and neutralize strong attacks and counter them with an equal force.

Morihei Ueshiba, now known as O-sensei to the world of Aikido, founded the martial art. O-sensei is a master of Jujitsu or unarmed combat, Kinjitsu or sword combat, and sojitsu or spear combat and studied philosophical and religious teachings. 

Because of the religious and philosophical foundations of Aikido, principles of the martial art include ways to harmonize with the ki or spirit within oneself and the bigger spirit of nature. Among the principles of Aikido include oneness, circular motion and ki.

Among the philosophical teachings of Aikido, one of the more basics and more important is learning to control oneself. Maintaining an inner balance is necessary to harmonize with others enabling to control an opponent's attack or applying an effective technique. Self-control is the key to achieve and maintain harmony.

The Principle of Oneness is another basic principle in Aikido. An aikidoka must learn to become one with any situation. Becoming one means having an attitude of respect for all things and situations, friend or foe. By training to become one with every situation, harmonization will follow and it will become possible to execute Aikido techniques, movements and forms accurately and efficiently.

Harmony also means synthesis. And the spiritual circle which is a foundation of all Aikido techniques synthesizes everything. Aikido is a combination of circular movements. Its techniques and movements revolve around the concept of circular motions. When an opponent attacks, the aikidoka uses a circular motion of the lower abdomen to control the attack and execute Aikido techniques to counterattack.

It is said that defense is the greatest offense. In Aikido to defend properly an attack, one must learn to move away from the range of effectiveness of the opponent's attack. However, as you try to defend by getting out of the opponent's effective range, you must also try to maintain your own range of effectiveness in order to counterattack efficiently.

You won't be able to give an effective counterattack if you stepped too far away from your opponent. Similarly, being too close would definitely lessen the effectiveness of your techniques. Everything will depend on the situation. As an Aikido practitioner, you must learn to determine how to avoid your opponent's range while controlling your own in various situations.

Finally, the Principle of Ki involves believing that every thing in the universe is governed by a force or spirit. Ki is also the energy and our life force. Ki is the force that binds the mind and the body. It is the energy that harmonizes us to our surroundings. By learning to control our Ki, we will be able to unify our mind and our body maximizing efficient movements and execution of Aikido techniques.

Aikido focuses on the distance, motion, speed, and projection of an attacker. By using blending, spiraling, and extension techniques, the attack will be neutralized and by using one's centeredness and hips, the same amount of force can be applied to the attacker.  In Aikido, the spiraling and circular movements reflect what the martial art is: a fluid and flowing movement of spirit and energy.


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Using Aikido Moves in Practice or in Combat

It only takes a split second whether someone comes out as a victor or a loser in combat. The person can try to remember it later on to see what errors were made in order to become a better fighter in the future.

Such things also happen in competition which is why it is best for the student to be familiar with the various aikido moves at all times.

For instance, in Ai hanmi Iriminage a person grabs the attacker by the neck and forces the opponent to the ground.

In Ai hanmi Kokyuho, this is similar to the first with the difference of extending the arm a little farther in order to achieve maximum effect.

Should the attacker have a knife, a good aikido move to use is called Katate Ryotemochi in which the individual uses both hands to block the weapon used by the attacker and disarming it before putting the person on the ground.

If the individual is able to get behind the attacker, perhaps doing Ushiro Ryokatatori will be a good idea. This will allow the student to grab both shoulders of the person. Should the individual be tough, perhaps applying Ushiro Kubishime, which will temporarily cut the air supply until the assailant is unconscious, is the best thing to do.

Not all the aikido moves being taught are just to block and the make the person fall to the ground. There are also striking moves such as Kata Menuchi in which the hand makes a slice to the middle of the forehead. Those who don't want to inflict a concussion can try Mune Tsuki, which is a strike to the chest.

A good move for the leg is the Aiki Otoshi better known in English as a leg sweep. This will surely keep the person down especially when that attacker thinks that all the student can do is use the arms when defending.

Once the attacker has been subdued, it will be safer to keep the attacker locked in a Sankyo hold. This technique is used by police, which is very useful when the police are on the way to the location. 

There are more than 10 different moves in Aikido. The person should be able to distinguish one from the other especially when the terms are all in Japanese. It will be the choice of the individual which one to use when one is engaged in combat.   

The first step in learning this martial art will be to enroll in a dojo. The person can look at the directory to find the nearest one to the home and then choose to sign up if the rates are affordable.

The student will then be taught the rules, how to wear the uniform and then the proper moves in each stroke. The individual should not expect to get it right on the first day but eventually do better in the coming days.

The person should remember that Aikido unlike other martial arts can only be used for defensive purposes. Usually when the suspect has failed in the attack, this person will run so the individual should not give chase but rather get help.

It is only with practice sparring with a partner or even doing the same thing in competition that both the mind and the body can be conditioned to engage an attacker in combat.


 




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The Underlying Principle of Everything

In quantum physics, one of the foremost theories that promises to revolutionize how we see the world is the theory of strings. The main premise of this particular theory is that strings are the most basic structure that makes up everything we can and cannot see within the physical world. Strings of course is just a word to label this most profound substance that theoretical physicists say dictate everything we see, perceive and have in and around us in this physical world.

Although no direct correlation has ever been claimed between string theory and that of the principles of ch'i prevalent in the East, they share the same premise in the most basic sense that it is said that there is a basic energy substance that underlie everything. In understanding the nature of this substance we are able to harness its power and utilize it.

The concept of ch'i or qi in Chinese and ki in Japanese, is very much relative to the type of school that teaches it. Some say that ch'i is a force separate from matter as we know it. Some say that ch'i arises from matter. Still some say that matter arises from ch'i.

What all schools have in common however is the fact that they all more or less say that ch'i is a fundamental energy that can be harnessed to bring power to oneself wither physically, mentally or spiritually. With all the different premises that try to explain ch'i, it is clear that mere instructions in words will not be able to fully expound on what ch'i is. Perhaps because of this, it is better to pass on the knowledge of ch'i through actual and practical instruction.

One school that may be successful in being able to teach what the ch'i is and how to be able to use it for one's own benefit is Aikido. At the heart of the spirituality and philosophy or Aikido is the ki, which is similar or perhaps, one and the same with what is otherwise known as the ch'i or qi.

Aikido's ki is the heart of the principle of this particular martial art. While technically, martial arts are means for combat and war, Aikido is often known as the art of peace because it espouses a peaceful means towards aggression. Aikido ki, like in other concepts of ch'i teaches that there is a fundamental energy that can be harnessed. Aikido ki being energy means that its substance is something that flows.

The principle of peace and relaxation taught by Aikido presupposes the fact that the ki flows more smoothly and strongly when it is uninterrupted. A better illustration might be something like, if water is ki, then to harness its power, it must be allowed to flow to produce hydroelectric force.

This is why in Aikido, ki energy comes from being relaxed. It is said that in the relaxed state, the flow of ki is better aided. Aikido as a martial art is not about muscle strength or superior physical attributes. It is really about relaxation, flexibility and stamina. This allows a smaller person to be able to topple and throw a larger opponent during practice.

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