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 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.
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.
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.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
The apocrypha is a selection of books which were published in the original 1611 King James Bible. These apocryphal books were positioned between the Old and New Testament (it also contained maps and geneologies). The apocrypha was a part of the KJV for 274 years until being removed in 1885 A.D. A portion of these books were called deuterocanonical books by some entities, such as the Catholic church.
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 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.
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.
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.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
The apocrypha is a selection of books which were published in the original 1611 King James Bible. These apocryphal books were positioned between the Old and New Testament (it also contained maps and geneologies). The apocrypha was a part of the KJV for 274 years until being removed in 1885 A.D. A portion of these books were called deuterocanonical books by some entities, such as the Catholic church.
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.
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.
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 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.
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 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 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.
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More from Filipino Tracts and Literature Society Inc.
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.
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 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.
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 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 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.
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Western Frisian - The Epistle of Ignatius to the Philadelphians.pdf
Croatian - Letter of Jeremiah.pdf
1.
2. POGLAVLJE 1
1 Primjerak poslanice koju je Jeremija poslao
onima koje je kralj babilonski trebao odvesti u
zarobljeništvo u Babilon, da ih potvrdi kako mu
je Bog naredio.
2 Zbog grijeha koje ste počinili pred Bogom,
Nabuhodonosor, kralj Babilonaca, odvest će vas
kao zarobljenike u Babilon.
3 Kad dakle dođete u Babilon, ostat ćete ondje
mnogo godina i dugo vremena, točnije sedam
naraštaja, a zatim ću vas u miru odvesti odande.
4 Sada ćete vidjeti u Babilonu bogove od srebra,
zlata i drveta, nošene na ramenima, koji izazivaju
strah u naroda.
5 Čuvajte se, dakle, da nikako ne budete kao
stranci, niti vi i njihovi, kad vidite mnoštvo ispred
njih i iza njih kako im se klanjaju.
6 Ali recite u svojim srcima, O Gospodine,
moramo te štovati.
7 Jer je moj anđeo s vama, i ja se brinem za vaše
duše.
8 Što se tiče njihova jezika, majstor ga je uglačao,
a oni sami su pozlaćeni i srebrom obloženi; ipak
su lažni i ne mogu govoriti.
9 I uzevši zlato, kao za djevicu koja se rado veseli,
oni naprave krune za glave svojih bogova.
10 Ponekad i svećenici prenose od svojih bogova
zlato i srebro i daruju ga sebi.
11 Da, dat će od toga obične bludnice i okitit će
ih kao ljude haljinama, budući da su bogovi od
srebra, bogovi od zlata i drveta.
12 Ipak, ti se bogovi ne mogu spasiti od hrđe i
moljaca, iako su prekriveni purpurnom odjećom.
13 Brišu svoja lica od hramske prašine, kad je
mnogo na njima.
14 A onaj koji ne može ubiti onoga koji ga
vrijeđa, drži žezlo, kao da je sudac zemlje.
15 U desnici ima bodež i sjekiru, ali se ne može
spasiti od rata i lopova.
16 Po čemu se zna da nisu bogovi: zato ih se ne
bojte.
17 Kao što posuda koju čovjek koristi ne vrijedi
ništa kad se razbije; Tako je i s njihovim
bogovima: kad su postavljeni u Hramu, oči su im
pune prašine kroz noge onih koji ulaze.
18 I kao što su vrata sa svih strana osigurana
protiv onoga koji vrijeđa kralja, kao da je osuđen
na smrt, tako i svećenici zatvaraju svoje hramove
vratima, bravama i rešetkama, da njihovi bogovi
ne budu opljačkani razbojnicima.
19 Pale im svijeće, da, više nego za sebe, od kojih
ne vide ni jednu.
20 Oni su kao jedna od greda u hramu, a ipak
kažu da su im srca izgrizena od stvari koje gmižu
iz zemlje; a kad jedu njih i njihovu odjeću, ne
osjećaju to.
21 Lica su im crna od dima koji izlazi iz hrama.
22 Na njihovim tijelima i glavama sjede šišmiši,
lastavice i ptice, a također i mačke.
23 Po ovome možete znati da oni nisu bogovi;
stoga ih se ne bojte.
24 Bez obzira na zlato koje ih okružuje da ih čini
lijepima, osim što ne obrišu hrđu, neće zasjati; jer
ni kad su bili rastaljeni, nisu to osjetili.
25 Stvari u kojima nema daha kupuju se skupo.
26 Nošeni su na ramenima, nemaju stopala, čime
izjavljuju ljudima da ne vrijede ništa.
27 Posramljeni su i oni koji im služe: jer ako kad
padnu na zemlju, ne mogu sami ustati; ni ako ih
netko uspravi, ne mogu se sami pokrenuti; ni ako
se sagnu, mogu li se ispraviti, ali stavljaju darove
pred sebe kao pred mrtvace.
28 Što se tiče stvari koje su im žrtvovane, njihovi
svećenici prodaju i zlostavljaju; na isti način
njihove žene polažu dio toga u sol; ali
siromašnima i nemoćnima ne daju ništa od toga.
29 Žene s menstruacijom i žene u porodu jedu
svoje žrtve: po tome ćete znati da nisu bogovi: ne
bojte ih se.
30 Jer kako se mogu nazvati bogovima? jer žene
stavljaju meso pred bogove od srebra, zlata i
drveta.
31 A svećenici sjede u svojim hramovima,
razderane odjeće, obrijanih glava i brada, i ništa
na glavama.
32 Riču i viču pred svojim bogovima, kao što
čine ljudi na gozbi kad je netko mrtav.
33 I svećenici skidaju svoje haljine i oblače svoje
žene i djecu.
34 Bilo zlo što im netko čini, bilo dobro, ne mogu
to nadoknaditi: ne mogu ni postaviti kralja ni
svrgnuti ga.
35 Na sličan način, oni ne mogu dati ni bogatstvo
ni novac: iako im se čovjek zavjetuje, a ne održi
ga, oni to neće tražiti.
36 Oni ne mogu spasiti nikoga od smrti, niti
izbaviti slabog od moćnog.
37 Oni ne mogu slijepcu vratiti vid, niti pomoći
ikome u nevolji njegovoj.
38 Ne mogu iskazati milosti udovici niti učiniti
dobro siročetu.
39 Njihovi bogovi od drveta, koji su obloženi
zlatom i srebrom, poput su kamenja isklesanog u
planini: oni koji im se klanjaju bit će posramljeni.
3. 40 Kako bi onda čovjek mislio i govorio da su
bogovi, kad ih i sami Kaldejci sramote?
41 Ako vide nekog nijemog koji ne može govoriti,
dovedu ga i zamole Bela da može govoriti, kao da
može razumjeti.
42 Ali oni sami to ne mogu razumjeti i ostavljaju
ih: jer nemaju znanja.
43 I žene s užetima oko sebe, sjedeći na putovima,
pale mekinje za miris; ali ako koja od njih,
privučena prolaznicima, legne s njim, ona grdi
svog druga da nije smatrana vrijednom kao ona
sama. , niti joj je kabel prekinut.
44 Što god se među njima učini lažno je: kako se
onda može misliti ili reći da su oni bogovi?
45 Napravljeni su od tesara i zlatara: oni ne mogu
biti ništa drugo nego što ih radnici žele da budu.
46 I oni sami koji su ih napravili ne mogu dugo
opstati; kako bi onda stvari koje su od njih
napravljene mogle biti bogovi?
47 Jer su ostavili laž i sramotu onima koji dolaze
poslije.
48 Jer kad dođe kakav rat ili kuga na njih,
svećenici se savjetuju sami sa sobom, gdje bi se
mogli sakriti s njima.
49 Kako onda ljudi ne mogu shvatiti da oni nisu
bogovi, koji se ne mogu spasiti niti od rata, niti
od kuge?
50 Jer budući da su samo od drveta i obloženi
srebrom i zlatom, kasnije će se znati da su lažni:
51 I jasno će se pokazati svim narodima i
kraljevima da oni nisu bogovi, nego djela ljudskih
ruku, i da u njima nema Božjeg djela.
52 Tko onda možda ne zna da oni nisu bogovi?
53 Jer oni ne mogu postaviti kralja u zemlji niti
mogu davati kišu ljudima.
54 Niti mogu suditi svoju stvar, niti popraviti
nepravdu, budući da nisu u stanju: jer su kao
vrane između neba i zemlje.
55 Kad vatra padne na kuću bogova od drveta, ili
prekrivenu zlatom ili srebrom, njihovi će
svećenici pobjeći, i pobjeći; ali će oni sami biti
spaljeni kao grede.
56 Štoviše, oni se ne mogu oduprijeti nikakvom
kralju ili neprijateljima: kako se onda može
misliti ili reći da su oni bogovi?
57 Ni ti bogovi od drveta, srebrom ili zlatom
obloženi, ne mogu umaći ni lopovima ni
razbojnicima.
58 Čije zlato, srebro i haljine u koje su odjeveni,
oni jaki uzmu i odu s njima, niti si pomoći mogu.
59 Stoga je bolje biti kralj koji pokazuje svoju
moć, ili inače unosna posuda u kući, koju će
vlasnik koristiti, nego takvi lažni bogovi; ili biti
vrata u kući, držati takve stvari u njoj, nego takve
lažne bogove. ili stup od drveta u palači, od
takvih lažnih bogova.
60 Jer sunce, mjesec i zvijezde, budući da su
svijetli i poslani da vrše svoje dužnosti, poslušni
su.
61 Na sličan način munju kad izbije lako je
vidjeti; a na isti način vjetar puše u svakoj zemlji.
62 I kad Bog zapovjedi oblacima da pređu cijeli
svijet, oni čine kako im se naredi.
63 I vatra poslana odozgo da proguta brda i šume
čini kako joj je naređeno: ali oni nisu slični njima
ni po prilici ni po snazi.
64 Stoga se niti može pretpostaviti niti reći da su
oni bogovi, budući da oni nisu u stanju ni suditi o
stvarima, niti činiti dobro ljudima.
65 Znajući dakle da oni nisu bogovi, ne bojte ih
se,
66 Jer oni ne mogu ni proklinjati ni blagoslivljati
kraljeve:
67 Niti mogu pokazivati znakove na nebu među
poganima, niti sjati kao sunce, niti svijetliti kao
mjesec.
68 Zvijeri su bolje od njih: jer se mogu zavući
pod pokrivač i pomoći sebi.
69 Dakle, nipošto nam nije očito da su oni bogovi:
stoga ih se ne bojte.
70 Jer kao što strašilo u vrtu krastavaca ne čuva
ništa, tako su i njihovi bogovi od drveta, srebrom
i zlatom prekriveni.
71 Isto tako njihovi bogovi od drveta, srebrom i
zlatom obloženi, slični su bijelom trnu u voćnjaku,
na kojem svaka ptica sjedi; kao i mrtvom tijelu,
koje je istočno u mrak.
72 I prepoznat ćete da nisu bogovi po svijetloj
grimizi koja trune na njima: a oni sami poslije će
biti pojedeni i bit će sramota u zemlji.
73 Bolji je, dakle, pravednik koji nema idola: jer
on će biti daleko od sramote.