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 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.
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.
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.
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
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 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.
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.
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.
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
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 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.
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 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".
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.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
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 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 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.
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 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".
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.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
Similar to Maltese - Testament of Benjamin.pdf (9)
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
More from Filipino Tracts and Literature Society Inc. (20)
2. KAPITOLU 1
Benjamin, it-tnax-il iben ta’ Ġakobb u Rakel, it-
tarbija tal-familja, isir filosofu u filantropu.
1 Il-kopja tal-kliem taʼ Benjamin, li hu ordna lil
uliedu biex josservaw, wara li kien għex mija u
ħamsa u għoxrin sena.
2 U bewshom, u qal: Bħalma Iżakk twieled lil
Abraham fix-xjuħija tiegħu, hekk ukoll kont
jien lil Ġakobb.
3 U peress li Rakel ommi mietet meta wellditni,
ma kellix ħalib; għalhekk treddajt mill-qaddejja
tagħha Bilħa.
4 Għax Rakel baqgħet għerja għal tnax-il sena
wara li twieldet lil Ġużeppi; u talbet lill-Mulej
b’sawm tnax-il jum, u tnisslet u tnisselni.
5 Għax missieri kien iħobb ħafna lil Rakel, u
talab biex jara minnha jitwieldu żewġ subien.
6 Għalhekk kont imsejjaħ Benjamin, jiġifieri
bin il-jiem.
7 U meta mort l-Eġittu, għand Ġużeppi, u ħu
għarrafni, qalli: X’qalu lil missieri meta
biegħuni?
8 U jien għedtlu, Huma dabbled il-kowt tiegħek
bid-demm u bagħtuh, u qalu: Kun af jekk dan
hux il-kisja taʼ ibnek.
9 U qalli: Hekk ukoll, ħu, meta neħħewni mill-
kowt tiegħi tawni lill- Ishmaelites, u tawni
drapp tal- ġenbejn, u fgħaġuni, u qaluli niġri.
10 U dwar wieħed minnhom li kien sawwatni
b’basga, iljun iltaqaʼ miegħu u qatlu.
11 U għalhekk sħabu kienu mbeżżgħin.
12 Intom ukoll, uliedi, ħobbu lill-Mulej Alla
tas-sema u l-art, u żommu l-kmandamenti
Tiegħu, fuq l-eżempju tal-bniedem twajjeb u
qaddis Ġużeppi.
13 U ħalli moħħkom ikun tajjeb, bħalma intom
tafuni; għax min jaħsel moħħu sewwa jara
kollox sewwa.
14 Ibżgħu mill-Mulej, u ħobbu lill-proxxmu; u
avolja l-ispirti ta’ Beliar jippretendu li inti biex
jolqtuk b’kull ħażen, iżda m’għandhomx
jaħkmu fuqek, bħalma ma kellhomx fuq
Ġużeppi ħu tiegħi.
15 Kemm irġiel xtaqu joqtluh, u Alla ħassieh!
16 Għax min jibżaʼ minn Alla u jħobb lill-
proxxmu tiegħu ma jistax jintlaqat mill- ispirtu
taʼ Beliar, billi jkun protett mill- biżaʼ taʼ Alla.
17 Lanqas ma jistaʼ jiġi mmexxi mill- bnedmin
jew mill- bhejjem, għax hu mgħejjun mill-
Mulej permezz tal- imħabba li għandu lejn il-
proxxmu.
18 Għax Ġużeppi talab ukoll lil missierna biex
jitlob għal ħutu, biex il- Mulej ma jimputahomx
bħala dnub kull ħażen li għamlulu.
19 U hekk Ġakobb għajjat: It-tifel it-tajjeb
tiegħi, int irbaħt fuq l-imsaren taʼ missierek
Ġakobb.
20 U ħaddan, u bewsu għal sagħtejn, u qal:
21 Fik titwettaq il-profezija tas-sema dwar il-
Ħaruf ta’ Alla, u s-Salvatur tad-dinja, u li
wieħed bla ħtija għandu jingħata għal bnedmin
bla liġi, u bla dnub imut għal bnedmin ħżiena
fid-demm tal-patt. , għas-salvazzjoni tal-Ġentili
u ta’ Iżrael, u jeqred lil Beliar u lill-qaddejja
tiegħu.
22 Taraw, għalhekk, uliedi, it-tmiem tar-raġel
twajjeb?
23 Għalhekk, kunu segwaċi tal- mogħdrija
tiegħu, b’moħħ tajjeb, biex intom ukoll tistgħu
tilbsu kuruni tal- glorja.
24 Għax il-bniedem tajjeb m’għandux għajn
mudlama; għax hu juri ħniena mal-bnedmin
kollha, għalkemm huma midinbin.
25 U għalkemm ifasslu b’intenzjoni ħażina.
dwaru, billi jagħmel it-tajjeb jegħleb il-ħażen,
3. billi jkun protett minn Alla; u jħobb lill-ġust
bħal ruħu stess.
26 Jekk xi ħadd jiġi glorifikat, ma jgħirax; jekk
xi ħadd ikun mogħni, ma jkunx jealous; jekk xi
ħadd hu qalbieni, ifaħħarh; il-bniedem virtuż li
laudeth; fuq il-fqir għandu ħniena; fuq id-
dgħajjef għandu mogħdrija; lil Alla jfaħħar.
27 U lil min għandu l-grazzja taʼ spirtu tajjeb
iħobb bħal ruħu stess.
28 Għalhekk, jekk intom ukoll għandek moħħ
tajjeb, allura ż-żewġ irġiel ħżiena jkunu fis-
sliem miegħek, u l-ħerqana jħarsu lejkom u
jduru għat-tajjeb; u l-coveous mhux biss jieqfu
mix-xewqa żbaljata tagħhom, iżda saħansitra
jagħtu l-oġġetti tal-coveousness tagħhom lil
dawk li huma milquta.
29 Jekk tagħmlu tajjeb, anke l-ispirti mhux
nodfa jaħarbu minnkom; u l-bhejjem jibżgħuk.
30 Għax fejn hemm riverenza għall-opri tajba u
dawl fil-moħħ, anki d-dlam jaħrab minnu.
31 Għax jekk xi ħadd jagħmel vjolenza lil raġel
qaddis, jindem; għax il-qaddis hu ħanin ma’
min iqalleb tiegħu, u jżomm paċi.
32 U jekk xi ħadd jittradixxi raġel ġust, il-ġust
jitlob: għalkemm għal ftit ikun umiljat, iżda ftit
wara jidher ferm aktar glorjuż, bħalma kien
Ġużeppi ħu tiegħi.
33 L-inklinazzjoni tar-raġel twajjeb mhix fil-
qawwa tal-qerq tal-ispirtu ta’ Beliar, għax l-
anġlu tal-paċi jiggwida ruħu.
34 U ma jħaresx b’passjoni fuq affarijiet li
jitħassru, u lanqas jiġbor rikkezzi permezz taʼ
xewqa taʼ pjaċir.
35 Hu ma jieħux gost bil-pjaċir, ma jnikketx
lill-proxxmu, ma jqajjimx lilu nnifsu bil-lussu,
ma jiżbaljax fl-irfigħ tal-għajnejn, għax il-
Mulej hu s-sehem tiegħu.
36 L-inklinazzjoni tajba ma tirċevix glorja u
lanqas diżunur mingħand il-bnedmin, u ma
tagħraf l-ebda qerq, jew gidba, jew ġlied jew
infama; għax il-Mulej jgħammar fih u jdawwal
ruħu, u jifraħ dejjem mal-bnedmin kollha.
37 Il-moħħ it-tajjeb m’għandux żewġ ilsna, ta’
barka u ta’ saħta, ta’ ħeġġa u ta’ unur, ta’ niket
u ta’ ferħ, ta’ kwiet u ta’ konfużjoni, ta’
ipokresija u ta’ verità, ta’ faqar u ta’ ġid; imma
għandha dispożizzjoni waħda, mhux korrotta u
safja, dwar il-bnedmin kollha.
38 M’għandux vista doppja, u lanqas smigħ
doppju; għax f’dak kollu li jagħmel, jew
jitkellem, jew jara, jaf li l-Mulej iħares lejn
ruħu.
39 U jnaddaf moħħu biex ma jkunx
ikkundannat mill- bnedmin kif ukoll minn Alla.
40 U bl-istess mod l-għemejjel ta’ Beliar huma
doppji, u fihom m’hemm l-ebda waħda.
41 Għalhekk, uliedi, ngħidilkom, aħarbu mill-
mali ta’ Beliar; għax jagħti sejf lil dawk li
jobduh.
42 U s-sejf hu omm seba’ ħażen. L-ewwel il-
moħħ ifassal permezz ta’ Beliar, u l-ewwel ikun
hemm tixrid ta’ demm; it-tieni rovina; it-tielet,
it-tribulazzjoni; ir-raba’, l-eżilju; il-ħames, in-
nuqqas; is-sitt, paniku; is-seba’, il-qerda.
43 ‘Għalhekk Kajjin ġie wkoll ikkonsenjat għal
seba’ vendikazzjonijiet minn Alla, għax kull
mitt sena l-Mulej ġab marda waħda fuqu.
44 U meta kellu mitejn sena beda jbati, u fid-
disa’ mitt sena nqered.
45 Għax minħabba Abel, ħuh, ġie ġġudikat bil-
ħażen kollu, imma Lamek b’sebgħin darba
sebgħa.
46 Għax għal dejjem dawk li huma bħal Kajjin
fl-għira u l-mibegħda lejn l-aħwa, għandhom
jiġu kkastigati bl-istess ġudizzju.
KAPITOLU 2
Vers 3 fih eżempju impressjonanti taʼ l-
homeliness—iżda l- ħaj tal- figuri taʼ diskors
taʼ dawn il- patrijarki tal- qedem.
4. 1 U intom, uliedi, aħarbu mill-ħażen, l-għira, u
l-mibegħda lejn l-aħwa, u ingħaqdu mat-tjubija
u l-imħabba.
2 Min għandu moħħ safi fl-imħabba, ma jħarisx
lil mara bil-ħsieb taż-żína; għax m’għandu l-
ebda tniġġis f’qalbu, għax l-Ispirtu ta’ Alla
jistrieħu fuqu.
3 Għax bħalma x-xemx ma titniġġesx billi tiddi
fuq id-demel u l-ħama, imma pjuttost tnixxef it-
tnejn u tkeċċi r-riħa ħażina; hekk ukoll il-moħħ
safi, għalkemm miġbur mit-tiġis tal-art, pjuttost
jnaddafhom u ma jitniġġesx innifsu.
4 U nemmen li se jkun hemm ukoll għemejjel
ħżiena fostkom, mill-kliem taʼ Ħenok il-ġust: li
intom tagħmlu ż-żina maż-żina ta’ Sodoma, u
tgħibu, ilkoll ħlief ftit, u ġġeddu l-għemejjel bla
bżonn man-nisa. ; u s-saltna tal-Mulej ma tkunx
fostkom, għax minnufih jeħodha.
5 Madankollu t-tempju ta’ Alla jkun fil-porzjon
tiegħek, u l-aħħar tempju jkun aktar glorjuż
mill-ewwel.
6 U t- tnax-il tribù għandhom jinġabru flimkien
hemmhekk, u l- Ġentili kollha, sakemm l- Iktar
Għoli jibgħat is- salvazzjoni Tiegħu fil- viżta
taʼ profeta waħdieni.
7 U jidħol fl-ewwel tempju, u hemm il-Mulej
jiġi ttrattat bl-għadab, u jittellaʼ fuq siġra.
8 U l-velu tat-tempju jinqata’, u l-Ispirtu ta’
Alla jgħaddi lill-Ġentili bħal nar imferra’.
9 U jitla’ minn Ħades u jgħaddi mill-art għas-
sema.
10 U naf kemm hu umli fuq l-art, u kemm
glorjuż fis-sema.
11 Issa meta Ġużeppi kien l-Eġittu, xtaqt nara l-
figura tiegħu u l-għamla taʼ wiċċu; u permezz
tat-talb ta’ Ġakobb missieri rajtu, waqt li kien
imqajjem matul il-jum, anki l-figura kollha
tiegħu eżattament kif kien.
12 U meta qal dawn l-affarijiet, qalilhom: Kunu,
għalhekk, uliedi, li jien qed immut.
13 Għalhekk, tagħmlu verità kull wieħed mal-
proxxmu, u żommu l-liġi tal-Mulej u l-
kmandamenti Tiegħu.
14 Għal dawn l-affarijiet inħallikom minflok il-
wirt.
15 Intom ukoll, għalhekk, agħtuhom lil
uliedkom bħala proprjetà taʼ dejjem; għax hekk
għamlu kemm Abraham, kif ukoll Iżakk u
Ġakobb.
16 Għal dawn l-affarijiet kollha tawna bħala
wirt, billi qalu: Żomm il-kmandamenti ta’ Alla,
sakemm il-Mulej juri s-salvazzjoni Tiegħu lill-
Ġentili kollha.
17 U mbagħad taraw lil Ħenok, Noè, u Sem, u
Abraham, u Iżakk, u Ġakobb, iqumu fuq il-
lemin bil-ferħ,
18 Imbagħad aħna wkoll inqumu, kull wieħed
fuq it-tribù tagħna, naduraw lis-Sultan tas-sema,
li deher fuq l-art f’għamla taʼ raġel fl-umiltà.
19 U dawk kollha li jemmnu fih fuq l-art
għandhom jifirħu miegħu.
20 Imbagħad il-bnedmin kollha jqumu, uħud
għall-glorja u oħrajn għall-mistħija.
21 U l-Mulej għandu jiġġudika l-ewwel lil
Iżrael, minħabba l-inġustizzja tagħhom; għax
meta deher bħala Alla fil-ġisem biex jeħlishom
ma emmnuhx.
22 U allura għandu jiġġudika lill-Ġentili kollha,
dawk li ma emmnuhx meta deher fuq l-art.
23 U għandu jikkundanna lil Iżrael permezz tal-
magħżulin mill-Ġentili, bħalma ċanfar lil Esaw
permezz tal-Midjani, li qarrqu lil ħuthom, u
b’hekk waqgħu fiż-żína u l-idolatrija; u ġew
imbiegħda minn Alla, u għalhekk saru wlied fil-
parti ta’ dawk li jibżgħu mill-Mulej.
24 Għalhekk, jekk intom, uliedi, nimxu fil-
qdusija skont il-kmandamenti tal-Mulej, terġaʼ
tgħammar miegħi fis-sigurtà, u Iżrael kollu
jinġabar għand il-Mulej.
5. 25 U m’iniex se nibqaʼ msejjaħ lupu ravening
minħabba l-ħerba tiegħek, imma ħaddiem tal-
Mulej li jqassam l-ikel lil dawk li jaħdmu t-
tajjeb.
26 U se jqum fl-aħħar jiem wieħed maħbub tal-
Mulej, mit-tribù taʼ Ġuda u Levi, li jwettaq il-
pjaċir tiegħu f’fommu, b’għarfien ġdid li
jdawwal lill-Ġentili.
27 Sat-tmiem taż-żmien għandu jkun fis-
sinagogi tal-Ġentili, u fost il-ħakkiema tagħhom,
bħala mużika f’fomm kulħadd.
28 U għandu jkun iskritt fil-kotba qaddisa,
kemm ix-xogħol tiegħu kif ukoll il-kelma
tiegħu, u jkun magħżul minn Alla għal dejjem.
29 U permezz tagħhom imur ’il quddiem bħal
Ġakobb missieri, billi jgħid: Hu għandu jimla
dak li jonqos mit- tribù tiegħek.
30 U meta qal dawn l-affarijiet, fetaħ saqajh.
31 U miet fi rqad sabiħ u tajjeb.
32 U wliedu għamlu kif ordnalhom hu, u ħadu
ġismu u difnuh f’Ħebron maʼ missirijietu.
33 U n-numru tal-jiem taʼ ħajtu kien taʼ mija u
ħamsa u għoxrin sena.