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 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 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.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 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
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.
(A Psalm of David.) The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. Psalm 27:1,3,14
The Book of Judges is the seventh book of the Hebrew Bible and the Christian Old Testament. In the narrative of the Hebrew Bible, it covers the time between the conquest described in the Book of Joshua and the establishment of a kingdom in the Books of Samuel, during which Biblical judges served as temporary leaders.
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 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.
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
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More from Filipino Tracts and Literature Society Inc.
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 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 Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 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
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.
(A Psalm of David.) The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. Psalm 27:1,3,14
The Book of Judges is the seventh book of the Hebrew Bible and the Christian Old Testament. In the narrative of the Hebrew Bible, it covers the time between the conquest described in the Book of Joshua and the establishment of a kingdom in the Books of Samuel, during which Biblical judges served as temporary leaders.
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 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.
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
More from Filipino Tracts and Literature Society Inc. (20)
2. CAPITOLU 1
1 Copia di l'epistola chì Ghjeremia hà mandatu à
quelli chì anu da esse purtati prigiuneri in Babilonia
da u rè di i Babyloniani, per attestà li, cum'ellu era
urdinatu da Diu.
2 Per via di i peccati chì avete fattu davanti à Diu,
sarete purtati prigiuneri in Babilonia da
Nabuchodonosor, rè di i Babilonesi.
3 Allora, quandu sarete ghjunti in Babilonia, vi
resterete assai anni è per una longa stagione, à dì
sette generazioni, è dopu vi purteraghju da quì in
pace.
4 Avà vi vede in Babilonia dii d'argentu, d'oru è di
legnu, purtati nantu à e spalle, chì facenu teme e
nazioni.
5 Attenti dunque à ùn esse micca simili à i stranieri,
nè voi è di elli, quandu vedete a multitùdine davanti
à elli è daretu à elli, aduràli.
6 Ma dite in u vostru core : O Signore, ci vole à
adurà tè.
7 Perchè u mo anghjulu hè cun voi, è eiu stessu mi
cura di e vostre ànime.
8 In quantu à a so lingua, hè pulita da l'operatore, è
elli stessi sò dorati è messi d'argentu ; ma sò falsi, è
ùn ponu parlà.
9 È pigliendu l'oru, cum'è per una vergine chì li
piace à andà gay, facenu curone per i capi di i so dii.
10 Qualchì volta ancu i preti trasmettenu da i so dii
l'oru è l'argentu, è si li danu à elli.
11 Iè, ne daranu à e prostitute cumune, è li
vestiranu cum'è l'omi cù vistimenti, essendu dii
d'argentu, è dii d'oru è di legnu.
12 Eppuru, sti dii ùn ponu micca salvassi da a
ruggine è a falena, ancu s'elli sò cuparti di vestiti
purpure.
13 Asciuvanu a faccia per via di a polvara di u
tempiu, quandu ci hè assai nantu à elli.
14 È quellu chì ùn pò mette à morte quellu chì
l'offenda, tene u sceptre, cum'è s'ellu era un
ghjudice di u paese.
15 Hà ancu in a so manu diritta un pugnale è
un'ascia, ma ùn pò esse liberatu da a guerra è da i
ladri.
16 Per quessa ch'elli sò cunnisciuti ch'elli ùn sò
micca dii : dunque ùn li teme micca.
17 Perchè cum'è un vasu chì l'omu usa, ùn vale
nunda quandu hè rottu ; ancu cusì hè cù i so dii:
quand'elli sò stallati in u tempiu, i so ochji sò pieni
di polvera à traversu i pedi di quelli chì entranu.
18 È cum'è e porte sò assicurate da tutti i lati à
quellu chì offende u rè, cum'è ch'ellu hè incaricatu
di suffriri a morte, cusì i preti fermanu i so tempii
cù porte, chjusi è sbarre, per ùn esse micca spoliati i
so dii da i briganti.
19 Li accendenu candele, sì, più chè per elli stessi,
di quale ùn ponu vede unu.
20 Sò cum'è una di e travi di u tempiu, ma dicenu
chì i so cori sò rossi da e cose chì striscianu fora di
a terra ; è quand'elli manghjanu è i so panni, ùn si
sentenu micca.
21 I so visi sò negri per via di u fumu chì esce da u
tempiu.
22 Sopr'à i so corpi è i so capi si ponenu pipistrelli,
rondini è uccelli, è ancu i misgi.
23 Da questu pudete sapè ch'elli ùn sò micca dii :
per quessa, ùn li teme micca.
24 Malgradu l'oru chì ci hè in giru per fà li belli,
salvu ch'elli sguassate a ruggine, ùn brillaranu
micca, perchè nè quandu sò stati fusi ùn l'anu
sentitu.
25 E cose chì ùn ci hè micca fiatu sò cumprate per
un prezzu più altu.
26 Sò purtati nantu à e spalle, ùn anu micca pedi chì
dichjaranu à l'omi chì ùn valenu nunda.
27 Ancu quelli chì li servenu s'anu vergogna :
perchè, s'elli cascanu in terra à ogni mumentu, ùn si
ponu rialzà da elli stessi ; nè, s'ellu si mette dritti,
ùn si pò muviri da sè stessu ; nè s'elli sò inchinati.
ponu esse dritti: ma li ponenu rigali cum'è à i morti.
28 In quantu à e cose chì li sò sacrificate, i so preti
vendenu è abusanu ; in listessu modu, e so moglie
mettenu una parte di questu in u sali; ma à i poveri
è impotenti ùn ne dannu nunda.
29 E donne menstruose è e donne in u zitellu
manghjanu i so sacrifizii : da queste cose sapete chì
ùn sò micca dii : ùn teme micca.
30 Perchè cumu si ponu esse chjamati dii ? perchè e
donne ponenu carne davanti à i dii d'argentu, d'oru è
di legnu.
31 È i preti si pusonu in i so tempii, cù i so vestiti
strappati, è a testa è a barbe rasate, è nunda nantu à
a testa.
32 Rughjanu è pienghjenu davanti à i so dii, cum'è
l'omi à a festa, quandu unu hè mortu.
33 I preti si toglienu ancu i so vistimenti, è vestanu
e so mòglie è i so figlioli.
34 Ch'ella sia u male ch'omu li faci, sia u bonu, ùn
sò micca capaci di ricumpensà : ùn ponu nè
stabilisce un rè, nè abbattillu.
35 In listessa manera, ùn ponu nè dà ricchezze nè
soldi : ancu s'è un omu li faci un votu, è ùn u
mantene micca, ùn li dumandanu micca.
36 Ùn ponu salvà omu da a morte, nè liberà u
debule da u putente.
37 Ùn ponu micca rinvià un cecu à a so vista, nè
aiutà à nimu in a so angoscia.
38 Ùn ponu micca fà pietà à a veduva, nè fà bè à
l'orfane.
3. 39 I so dii di lignu, è chì sò rivestiti d'oru è
d'argentu, sò cum'è e petre chì sò scavate da a
muntagna: quelli chì li veneranu seranu cunfusi.
40 Cumu l'omu deve dunque pensà è dì ch'elli sò dii,
quandu ancu i Caldei stessi li disonoranu ?
41 Quale, s'elli vedenu un mutu chì ùn pò parlà, u
portanu, è implora à Bel chì parli, cum'è s'ellu pudia
capisce.
42 Eppuru ùn ponu micca capisce questu elli stessi,
è lascialli : perchè ùn anu micca sapè.
43 E donne ancu cù i cordelli attornu à elli, pusendu
in i camini, brusgianu branu per prufume ; ma s'è
qualchissia d'elle, attirata da qualcunu chì passa, si
stende cun ellu, ella rimprovera à u so cumpagnu
ch'ella ùn era micca pensata cum'è ella stessa. , nè u
so cordone ruttu.
44 Tuttu ciò chì hè fattu trà elli hè falsu : cumu si
pò dunque pensà o dì chì sò dii ?
45 Sò fatti di carpentieri è d'orafi : ùn ponu esse
altru ch'è l'opere di l'operatori.
46 È quelli chì l'anu fattu ùn ponu mai cuntinuà
longu ; cumu duveranu dunque e cose chì sò fatte di
elli esse dii ?
47 Perchè anu lasciatu bugie è rimproveri à quelli
chì venenu dopu.
48 Perchè quandu vene una guerra o una pesta
nantu à elli, i preti si cunsultate cun elli, induve si
ponu esse piattu cun elli.
49 Cumu dunque l'omi ùn si ponu capisce ch'elli ùn
sò micca dii, chì ùn ponu micca salvà da a guerra,
nè da a pesta ?
50 Per vede ch'elli ùn sò chè di legnu, è rivestiti
d'argentu è d'oru, si sà dopu ch'elli sò falsi.
51 È appariscerà manifestamente à tutte e nazioni è
à tutti i rè chì ùn sò micca dii, ma l'opere di e mani
di l'omi, è chì ùn ci hè micca opera di Diu in elli.
52 Quale allora ùn sapi micca ch'elli ùn sò micca
dii ?
53 Perchè nè ùn ponu stabilisce un rè in u paese, nè
dà a pioggia à l'omi.
54 Nè ponu ghjudicà a so propria causa, nè riparà
un male, ch'elli ùn ponu, perchè sò cum'è corbi trà u
celu è a terra.
55 Allora, quandu u focu caderà nantu à a casa di i
dii di lignu, o chjappà d'oru o d'argentu, i so preti
fughjeranu è scapparanu ; ma elli stessi seranu
brusgiati cum'è travi.
56 D'altronde ùn ponu resiste à alcun rè o nemicu :
cumu si pò dunque pensà o dì ch'elli sò dii ?
57 Nemmenu quelli dii di lignu, è chjappi d'argentu
o d'oru, ùn ponu scappà nè da i ladri nè da i briganti.
58 Quale l'oru, l'argentu, è i vistimenti ch'elli sò
vistuti, quelli chì sò forti piglianu è si ne vanu, è ùn
si ponu aiutà.
59 Per quessa, hè megliu esse un rè chì mostra u so
putere, o un vasu prufittu in una casa, chì u
pruprietariu hà da aduprà, chè tali falsi dii ; o per
esse una porta in una casa, per guardà tali cose in
questu, chè tali falsi dii. o un pilastru di legnu in un
palazzu, chè tali falsi dii.
60 Perchè u sole, a luna è e stelle, chì sò brillanti è
mandati à fà i so uffizii, sò ubbidienti.
61 In listessa manera, u lampu, quand'ellu sbocca,
hè faciule da vede ; è dopu a listessa manera u
ventu soffia in ogni paese.
62 È quandu Diu hà urdinatu à i nuvuli di passà
nantu à u mondu sanu, facenu ciò ch'elli sò urdinati.
63 È u focu mandatu da l'altu per cunsumà e
muntagne è i boschi face cum'ellu hè urdinatu, ma
questi ùn sò micca simili à elli nè in spettaculu nè
putenza.
64 Per quessa, ùn hè nè da suppone nè dì ch'elli sò
dii, postu ch'elli ùn ponu nè ghjudicà e cause, nè fà
bè à l'omi.
65 Sapendu dunque ch'elli ùn sò micca dii, ùn li
teme micca,
66 Perchè ùn ponu nè maledicà nè benedice i rè :
67 Ùn ponu micca fà segni in u celu trà i pagani, nè
brillanu cum'è u sole, nè dà luce cum'è a luna.
68 E bestie sò megliu cà elli : perch'elli ponu mette
sottu una cuperta è aiutanu.
69 Allora ùn ci hè micca manifestatu ch'elli sò dii :
dunque ùn teme micca.
70 Perchè cum'è un spaventapasseri in un giardinu
di cucumari ùn guarda nunda: cusì sò i so dii di
lignu, è messi nantu à l'argentu è l'oru.
71 È ancu i so dii di lignu, è chjappi d'argentu è
d'oru, sò cum'è una spina bianca in l'arburetu, nantu
à quale ogni ucellu s'assedia ; cum'è ancu à un
corpu mortu, chì hè à est in u bughju.
72 È sapete ch'elli ùn sò micca dii per via di a
purpura luminosa chì si putrete nantu à elli ;
73 Hè megliu dunque l'omu ghjustu chì ùn hà micca
idoli, perchè ellu serà luntanu da u vituperiu.