The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
The Book of Tobit, also known as the Book of Tobias or the Book of Tobi, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community. Oil painting by a Dutch painter in the 17th century.
The Book of Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The Book of Obadiah is a book of the Bible whose authorship is attributed to Obadiah, a prophet who lived in the Assyrian Period. Obadiah is one of the Twelve Minor Prophets in the final section of Nevi'im, the second main division of the Hebrew Bible.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
The Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
The Gospel of James or The Protevangelion is a second-century infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the couple to Bethlehem, the birth of Jesus, and events immediately following.
2 Esdras is an apocalyptic book in some English versions of the Bible. Tradition ascribes it to Ezra, a scribe and priest of the fifth century BC, but scholarship places its composition between 70 and 218 AD.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
The Book of Tobit, also known as the Book of Tobias or the Book of Tobi, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community. Oil painting by a Dutch painter in the 17th century.
The Book of Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The Book of Obadiah is a book of the Bible whose authorship is attributed to Obadiah, a prophet who lived in the Assyrian Period. Obadiah is one of the Twelve Minor Prophets in the final section of Nevi'im, the second main division of the Hebrew Bible.
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
The Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
The Gospel of James or The Protevangelion is a second-century infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the couple to Bethlehem, the birth of Jesus, and events immediately following.
2 Esdras is an apocalyptic book in some English versions of the Bible. Tradition ascribes it to Ezra, a scribe and priest of the fifth century BC, but scholarship places its composition between 70 and 218 AD.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Kings is a book in the Hebrew Bible, found as two books in the Old Testament of the Christian Bible. It concludes the Deuteronomistic history, a history of ancient Israel also including the books of Joshua, Judges, and Samuel.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
More from Filipino Tracts and Literature Society Inc. (20)
Arabic - The Story of Ahikar the Grand Vizier of Assyria.pdf
Bhojpuri - Letter of Jeremiah.pdf
1.
2. अध्याय 1 क
े बा
1 एगो पत्र क
े प्रतितितप जेरेमी ओह िोग क
े भेजिे रहिे,
जेकरा क
े बेतबिोन क
े राजा बंदी बना क
े बेतबिोन में िे जाए
वािा रहिे, िातक उ िोग क
े प्रमातिि कईि जा सक
े , जईसे
तक परमेश्वर क
े आदेश रहे।
2 परमेस् वर क
े सामने जवन पाप कइिे बानी, ओकरा चििे
िोहनी क
े बेतबिोन क
े राजा नबूकोदोनोसोर बंदी बना क
े
बेतबिोन में िे जाइब।
3 जब िू िोग बाबुि में अइबऽ ि िू िोग ओतहजा बहुि साि
आ िमहर समय िे, यानी साि पीढी िे रहबऽ आ ओकरा बाद
हम िोहनी क
े शांति से ओतहजा से दू र कर देब।
4 अब िू िोग बेतबिोन में चााँदी, सोना आ िकडी क
े देविा
िोग क
े देखब, जेकरा क
े क
ं धा पर उठावि गइि बा, जवन
राष्ट्र न क
े डेरावेिा।
5 एह से सावधान रहीं तक जब िू िोग क
े सामने आ पीछे क
े
भीड क
े आराधना करि देखब ि िू कबो परदेसी िोग जइसन
ना होखीं आ ना ही ओह िोग से।
6 िेतकन िू िोग मन में कहऽ तक हे प्रभु, हमनी क
े िोहार
आराधना करे क
े पडी।
7 काहेतक हमार दू ि िोहरा साथे बा आ हम खुद िोहनी क
े
जान क
े परवाह करि बानी।
8 रहि बाि ओह िोग क
े जीभ क
े काम करे वािा क
े द्वारा
चमकावि जािा आ ऊ िोग सोना क
े रंग क
े चांदी से तबछावि
जािा। िबो ऊ िोग खािी झूठ बा आ बोि नइखे पावि।
9 आऊ सोना िेक
े जइसे कवनो क
ुं वारी खातिर होिा जवन
समिैंतगक होखे क
े शौकीन होखे, उ िोग अपना देविा िोग क
े
तसर खातिर मुक
ु ट बनावेिा।
10 कबो-कबो पुजारी िोग भी अपना देविा िोग से सोना-चााँदी
िे जाक
े अपना क
े दे देिे।
11 हाँ, ऊ िोग आम वेश्या िोग क
े दे दीहें आ चांदी क
े देविा
आ सोना आ िकडी क
े देविा होक
े कपडा से आदमी तनयर
सजाईहें।
12 िबो ई देविा िोग बैंगनी रंग क
े कपडा से ढंकि होखे क
े
बावजूद जंग आ पिई से बचाव ना कर सक
े ।
13 मंतदर क
े धूि क
े चििे उ िोग आपन चेहरा पोंछि बाडे,
जब उ िोग प बहुि क
ु छ बा।
14 जे ओकरा क
े दोषी ठहरावे वािा क
े हत्या ना कर पावे,
ओकरा िगे राजदंड बा, जइसे तक ऊ देश क
े न्यायाधीश होखे।
15 ओकरा दातहना हाथ में खंजर आ क
ु ल्हाडी भी बा, िेतकन
युद्ध आ चोर से बचाव ना कर सक
े िा।
16 एही से उ िोग क
े देविा ना होखे क
े जानि जािा, एहसे उ
िोग से मि डेराईं।
17 जइसे कवनो बितन टू टिा पर कवनो बितन क
े कवनो मोि
ना होिा। इहे हाि उनकर देविा िोग क
े भी होिा, जब उ
िोग मंतदर में खडा होिा ि उनकर आाँख भीिर आवे वािा
िोग क
े गोड से धूि से भरि हो जािा।
18 जइसे राजा क
े ठे स पहुाँचावे वािा क
े हर िरफ से दरवाजा
पक्का हो जािा, जइसे तक ओकरा क
े मौि क
े तशकार होखे क
े
सजा तदहि जािा, ओइसहीं पुजारी िोग अपना मंतदरन क
े
दरवाजा, िािा आ सिाख से जकड िेिा, कहीं ओह िोग क
े
देविा िोग क
े डक
ै ि से िूट ना होखे।
19 ऊ िोग ओह िोग क
े दीया जरा क
े , हाँ, अपना खातिर से
अतधका, जवना में से ऊ िोग एको ना देख पावेिा।
20 ऊ िोग मंतदर क
े एगो बीम तनयर बा, िबो ऊ िोग कहि
बा तक धरिी से रेंगि चीजन से उनकर तदि चीर-फाड हो
गइि बा। आ जब ऊ िोग ओह िोग क
े आ ओह िोग क
े
कपडा खाि बा ि ओह िोग क
े ई ना िागेिा.
21 मंतदर से तनकिे वािा धुाँआ से उनकर चेहरा कररया हो
गइि बा।
22 ओह िोग क
े देह आ माथा पर चमगादड, तनगि आ तचरई
आ तबिार भी बइठि बाडी स।
23 एही से िू िोग जानि होखब तक ऊ िोग कवनो देविा ना ह,
एहसे ओह िोग से मि डेराईं।
24 भिे ही ओह िोग क
े सुंदर बनावे खातिर सोना क
े आसपास
बा, जब िक तक उ जंग क
े ना पोंछी, िब िक उ िोग चमकि
ना होई, काहेतक जब उ िोग तपघि गईिे ि उ िोग क
े सोना
ना महसूस भईि।
25 जवना चीज में सााँस ना होखे, उ चीज़ बहुि जादा दाम में
खरीदि जािा।
26 ओह िोग क
े क
ं धा पर उठावि जािा आ ओह िोग क
े
कवनो गोड नइखे जवना से ऊ िोग आदमी क
े बिावे तक ऊ
िोग कवनो मोि नइखे.
27 ओह िोग क
े सेवा करे वािा िोग भी शतमिंदा होिा, काहे
तक अगर उ िोग कबो जमीन पर तगर जािा ि उ िोग खुद से
उठ ना सक
े िा, आ अगर क
े हू ओकरा क
े सीधा कर देिा ि उ
खुद से तहि सक
े िा। उ िोग अपना क
े सीधा कर सक
े िे,
िेतकन उ िोग अपना सोझा मुअि आदमी तनहन वरदान
देवेिे।
28 जहााँ िक ओह िोग क
े बतिदान तदहि जािा ि ओह िोग
क
े याजक बेचेिे आ दुरुपयोग करेिे। ओइसहीं उनकर
मेहरारूओ ओकर क
ु छ तहस्सा नमक में डाि देिी। िेतकन
गरीब आ नपुंसक क
े उ िोग एकरा में से क
ु छ ना देवेिे।
29 मातसक धमत में रहे वािी औरि आ बच्चा क
े तबछौना पर
बइठि मेहरारू आपन बतिदान खाि बाडी आ एह बाि से िू
िोग जान सकीिे तक ऊ देविा ना हउवन, एकरा से मि
डेराईं।
30 काहे तक ओह िोग क
े देविा कइसे कहि जा सक
े िा?
काहे तक मेहरारू िोग चााँदी, सोना आ िकडी क
े देविा िोग
क
े सामने मांस रखेिी।
31 आ पुजारी िोग अपना मंतदर में बईठि बा, कपडा फाड क
े ,
माथा आ दाढी मुंडवा क
े , माथा पर क
ु छु ओ ना।
32 ऊ िोग अपना देविा िोग क
े सामने गजतना करेिा आ
रोवेिा, जइसे तक भोज में आदमी मरिा पर करेिा।
33 पुजारी िोग भी आपन कपडा उिार क
े आपन मेहरारू आ
िइकन क
े कपडा पतहरा देिा।
34 चाहे क
े हू ओकरा साथे बुराई होखे भा अच्छाई, ओकर
बदिा ना दे पावेिा।
35 ओइसहीं ऊ िोग ना ि धन दे सक
े िा ना पइसा, भिे क
े हू
ओह िोग से व्रि कर िेव आ ओकरा क
े पूरा ना कर िेव ि ऊ
ओकर मााँग ना करी.
36 ऊ िोग क
े हू क
े मौि से ना बचा सक
े िा आ ना ही कमजोर
क
े िाकिवरन से बचा सक
े िा।
3. 37 ऊ िोग आन्हर क
े नजर में वापस ना िे सक
े िा आ ना ही
क
े हू क
े संकट में मदद कर सक
े िा।
38 उ िोग तवधवा पर कवनो दया ना कर सक
े िे, ना अनाथ पर
भिाई कर सक
े िे।
39 ओह िोग क
े िकडी क
े देविा आ सोना चााँदी से ढंकि
देविा पहाड से कटि पत्थर तनयर हवें।
40 जब कल्दी िोग भी ओह िोग क
े बेइज्जि करेिा ि आदमी
कइसे सोचे आ कहे तक ऊ िोग देविा हवें?
41 अगर उ िोग कवनो गूंगा क
े देख क
े जवन बोि ना पावेिा
ि ओकरा क
े िेक
े आक
े बेि क
े तनहोरा करेिे तक उ बोिे,
जईसे उ समझे में सक्षम होखे।
42 िबो उ िोग खुद एकरा क
े ना समझ पावेिे अवुरी उ िोग
क
े छोड क
े ना छोडेिे, काहेंकी उनुका िगे कवनो ज्ञान नईखे।
43 रस्सी में बईठि मेहरारू िोग भी इत्र खातिर चोकर
जरावेिी, िेतकन अगर उ िोग में से क
े हु ओतहजा से गुजरि
आदमी क
े खींच क
े ओकरा संगे िेट जािा ि उ अपना साथी क
े
तनंदा करेिे तक उ अपना तनहन योग्य ना मानि गईि , ना
ओकर डोरी टू ट गइि।
44 ओह िोग क
े बीच जवन क
ु छ भी होिा उ झूठ ह, िब कइसे
ई सोचि जा सक
े िा तक ई िोग देविा हवें?
45 इ बढई आ सोनार से बनि बा, इ सब क
ु छ अउर ना हो
सक
े िा, जवन तक मजदू र क
े चाहि होई।
46 आ ऊ खुदे जे ओह िोग क
े बनविे बा ऊ कबो ढेर तदन िे
ना रह सक
े . िब जवन चीज ओह िोग से बनि बा ऊ देविा
कइसे होखे क
े चाहीं?
47 काहेतक उ िोग ओकरा बाद आवे वािा िोग खातिर झूठ
आ तनंदा छोड देिे।
48 जब ओह िोग पर कवनो युद्ध भा महामारी आवेिा ि
पुजारी िोग अपना से सिाह िेिा तक ऊ िोग कहााँ िुकाइि
रह सक
े .
49 िब आदमी कइसे ई ना बुझ पाई तक ऊ कवनो देविा ना
हउवें जवन ना ि अपना क
े युद्ध से बचा सक
े िा आ ना तवपति
से?
50 काहे तक ई सब िकडी क
े ह आ चांदी आ सोना से ढंकि
बा, एहसे बाद में पिा चि जाई तक ई झूठ ह।
51 आ सब जाति आ राजा िोग क
े ई साफ िउकी तक ऊ िोग
कवनो देविा ना ह, बिुक आदमी क
े हाथ क
े काम ह आ ओह
िोग में भगवान क
े कवनो काम नइखे।
52 िब क
े ना जानि होई तक उ िोग कवनो देविा ना हवें?
53 ना ि उ िोग ओह देश में राजा बना सक
े िा आ ना ही
आदमी क
े बरखा कर सक
े िा।
54 ना ऊ िोग अपना मुद्दा क
े न्याय कर सक
े िा आ ना ही
कवनो गििी क
े सुधार कर सक
े िा, काहे तक ऊ िोग आकाश
आ धरिी क
े बीच कौआ तनयर होिा।
55 जब िकडी क
े देविा िोग क
े घर पर आग िागी, भा सोना
भा चांदी से ढंकि घर पर आग िागी ि ओकर पुजारी भाग क
े
भाग जइहें। िेतकन उ िोग खुद बीम तनहन जरा जईहे।
56 एकरा अिावे उ िोग कवनो राजा चाहे दुश्मन क
े सामना
नईखन क सकि, िब इ कईसे सोचि जा सकिा तक उ िोग
देविा हवे?
57 ना ि ऊ िकडी क
े देविा आ चांदी भा सोना से तबछि
देविा, ना ि चोर भा डक
ै ि से बचे में सक्षम बाडे।
58 जेकर सोना चााँदी आ कपडा पतहनिे बा, ऊ मजबूि िोग
िे क
े चि जािा आ ना ही अपना क
े बचावे में सक्षम बा।
59 एह से अइसन झूठा देविा िोग से बेहिर बा तक राजा होक
े
आपन शक्ति देखावे, ना ि घर में फायदेमंद बितन होखे, जवना
क
े मातिक क
े उपयोग होखे। या घर में दरवाजा होखे क
े ,
जवना में अइसन चीज रखे क
े , अइसन झूठा देविा िोग क
े
िुिना में। या महि में िकडी क
े खंभा, अइसन झूठा देविा
िोग से।
60 काहे तक सूरज, चााँद आ िारा उज्ज्वि होक
े आपन काम
करे खातिर भेजि आज्ञाकारी हवें।
61 ठीक ओइसहीं तबजिी जब फ
ू टेिा ि ओकरा क
े देखि
आसान होिा। आ ओही िरह से हर देश में हवा बहि रहेिा।
62 जब परमेश्वर बादि क
े पूरा दुतनया में घूमे क
े आदेश देि
बाडे ि उ िोग जइसन कहि जािा, ओइसने करेिा।
63 ऊपर से पहाडी आ जंगि क
े भस्म करे खातिर भेजि आग
जइसन कहि गइि बा, उहे काम करेिा, िेतकन इ िोग ना ि
देखावा में ओ िोग तनहन बा, ना ही शक्ति में।
64 एह से ना ि ई मानि जा सक
े िा ना कहि जा सक
े िा तक
ऊ िोग देविा ह, काहे तक ई िोग ना ि कारि क
े न्याय करे में
सक्षम बा आ ना आदमी क
े भिाई करे में सक्षम बा।
65 ई जान क
े तक उ िोग कवनो देविा ना हवें, एह से ओह
िोग से मि डेराईं।
66 काहेतक उ िोग ना ि राजा क
े गारी दे सक
े िा ना आशीष दे
सक
े िा।
67 ना ि ऊ िोग आकाश में गैर-यहूदी िोग क
े बीच कवनो
तनशानी देखा सक
े िा, ना सूरज तनहन चमक सक
े िा, ना चााँद
तनहन रोशनी दे सक
े िा।
68 जानवर ओह िोग से बतढया बा, काहे तक ऊ िोग एगो
आड में जा क
े अपना क
े मदद कर सक
े िा।
69 िब हमनी क
े ई कबो ना बुझािा तक ऊ देविा हवें, एहसे
ओह िोग से मि डेराईं।
70 जइसे तक खीरा क
े बगइचा में तबजूका क
ु छ ना राखेिा,
ओइसहीं ओकर िकडी क
े देविा िोग चांदी आ सोना से
तबछि होिा।
71 ओइसहीं ओह िोग क
े िकडी क
े देविा आ चांदी आ सोना
से तबछि बगइचा क
े सफ
े द कााँटा जइसन होिें जवना पर हर
तचरई बइठि रहेिा. जइसे तक एगो मृि शरीर क
े भी, जवन
पूरब से अन्हार में बा।
72 आ ओकरा पर सडि चमकदार बैंगनी रंग से िू िोग ओह
िोग क
े कवनो देविा ना होखे क
े जानब आ ओकरा बाद ऊ
िोग खाइि जाई आ देहाि में तनंदा हो जाई.
73 एह से धमी आदमी क
े बतढया होिा जेकर कवनो मूतित ना
होखे, काहे तक ऊ तनंदा से दू र रही।