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.
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 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 to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
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.
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 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 to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
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 Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
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 Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
Children, obey your parents in the Lord: for this is right. Honour thy father and mother; which is the first commandment with promise; That it may be well with thee, and thou mayest live long on the earth. Ephesians 6:1-3
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 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.
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 Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
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 Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
Children, obey your parents in the Lord: for this is right. Honour thy father and mother; which is the first commandment with promise; That it may be well with thee, and thou mayest live long on the earth. Ephesians 6:1-3
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 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.
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.
More from Filipino Tracts and Literature Society Inc. (20)
Yoruba - Ecclesiasticus the Wisdom of Jesus the Son of Sirach.pdf
Norwegian - Testament of Gad.pdf
1.
2. KAPITTEL 1
Gad, den niende sønnen til Jakob og
Silpa. Hyrde og sterk mann, men en
morder i hjertet. Vers 25 er en
bemerkelsesverdig definisjon av hat.
1 Avskriften av Gads testamente, det
han talte til sine sønner i det hundre og
femogtyvende år av sitt liv, og sa til
dem:
2 Hør, mine barn, jeg var den niende
sønn som ble født av Jakob, og jeg var
tapper i å vokte småfeet.
3 Derfor voktet jeg hjorden om natten;
og hver gang løven kom, eller ulven
eller et hvilket som helst villdyr mot
folden, forfulgte jeg den, og jeg tok
dens fot med hånden og kastet den
rundt et steinkast og drepte den.
4 Min bror Josef gjete hjorden
sammen med oss i mer enn tretti
dager, og som ung ble han syk på
grunn av heten.
5 Og han vendte tilbake til Hebron til
vår far, som lot ham legge seg ned ved
ham, fordi han elsket ham høyt.
6Og Josef fortalte vår far at Silpas og
Bilhas sønner slo ihjel de beste av
flokken og åt dem mot Rubens og
Judas dom.
7 For han så at jeg hadde reddet et lam
av en bjørns munn og drept bjørnen;
men hadde slaktet lammet og var
bedrøvet over det at det ikke kunne
leve, og at vi hadde spist det.
8 Og angående denne saken ble jeg
vred på Josef inntil den dag han ble
solgt.
9 Og hatets ånd var i meg, og jeg ville
hverken høre om Josef med ørene eller
se ham med øynene, fordi han
irettesatte oss opp i ansiktet og sa at vi
åt av hjorden uten Juda.
10 For alt han fortalte vår far, det
trodde han på ham.
11 Jeg bekjenner nå min gin, mine
barn, at jeg ofte ønsket å drepe ham,
fordi jeg hatet ham av hjertet.
12 Og jeg hatet ham enda mer for hans
drømmer; og jeg ville slikke ham ut av
de levendes land, likesom en okse
slikker gresset på marken.
13 Og Juda solgte ham i hemmelighet
til ismaelittene.
14 Slik reddet våre fedres Gud ham fra
våre hender, for at vi ikke skulle gjøre
stor lovløshet i Israel.
15 Og nå, mine barn, lytt til
sannhetens ord for å arbeide
rettferdighet og all den Høyestes lov,
og gå ikke vill gjennom hatets ånd, for
den er ond i alle menneskers
gjerninger.
16 Alt et menneske gjør en hater,
avskyr ham; og om en mann følger
Herrens lov, priser han ham ikke; om
en mann frykter Herren og har behag i
det som er rettferdig, elsker han ham
ikke.
17 Han forakter sannheten, han
misunner den som har fremgang, han
tar imot ondskap, han elsker hovmod,
for hat gjør hans sjel blind; som jeg
også så på Josef.
18 Vokt dere derfor, mine barn for hat,
for det virker lovløshet også mot
Herren selv.
19 For den vil ikke høre ordene i hans
bud om kjærligheten til sin neste, og
den synder mot Gud.
3. 20 For hvis en bror snubler, fryder den
seg straks i å forkynne det for alle
mennesker, og det er påtrengende at
han skal dømmes for det og bli straffet
og drept.
21 Og hvis det er en tjener, vekker det
ham opp mot sin herre, og med all nød
den tenker på mot ham, hvis han kan
bli drept.
22 For hat virker med misunnelse også
mot dem som har det godt; så lenge
det hører om eller ser deres suksess,
forsvinner det alltid.
23 For likesom kjærligheten ville
levendegjøre selv de døde og kalle
tilbake dem som er dømt til å dø, slik
ville hat drepe de levende, og de som
hadde syndet løgnaktig, ville det ikke
tillate å leve.
24 For hatets ånd virker sammen med
Satan ved åndenes hastverk i alle ting
til menneskers død; men kjærlighetens
ånd virker sammen med Guds lov i
langmodighet til menneskenes frelse.
25 Hat er derfor ondt, for det parres til
stadighet med løgn og taler mot
sannheten; og det gjør små ting til
store og gjør lyset til mørke, og kaller
det søte bittert, og lærer baktalelse og
opptenner vrede og vekker krig og
vold og all begjærlighet. det fyller
hjertet med ondskap og djevelsk gift.
26 Derfor sier jeg dere av erfaring,
mine barn, at dere kan drive frem hat,
som er fra djevelen, og holde fast ved
Guds kjærlighet.
27 Rettferdighet driver ut hat,
ydmykhet ødelegger misunnelse.
28 For den som er rettferdig og ydmyk,
skammer seg over å gjøre det som er
urett, og blir ikke irettesatt av en annen,
men av sitt eget hjerte, fordi Herren
ser på hans tilbøyelighet.
29 Han taler ikke mot en hellig mann,
for gudsfrykt overvinner hat.
30 For i frykt for at han ikke skal
fornærme Herren, vil han ikke gjøre
noe urett mot noen, heller ikke i tanker.
31 Dette lærte jeg til slutt, etter at jeg
hadde omvendt meg angående Josef.
32 For sann omvendelse av en
gudfryktig art ødelegger uvitenhet og
driver bort mørket og opplyser øynene
og gir kunnskap til sjelen og leder
sinnet til frelse.
33 Og det som det ikke har lært av
mennesket, vet det ved omvendelse.
34 For Gud førte over meg en
leversykdom; og hadde ikke Jakobs
bønner, min far, støttet meg, hadde det
neppe sviktet, men min ånd hadde gått
bort.
35 For med det et menneske overtrer,
straffes han også med det.
36 Siden derfor min lever var nådeløst
satt mot Josef, led jeg også i min lever
nådeløst og ble dømt i elleve måneder,
så lenge jeg hadde vært vred på Josef.
KAPITTEL 2
Gad formaner sine tilhørere mot hat
som viser hvordan det har ført ham i
så mye trøbbel. Vers 8-11 er
minneverdige.
1 Og nå, mine barn, formaner jeg dere:
elsk hver sin bror og fjern hatet fra
deres hjerter, elsk hverandre i gjerning
og i ord og i sjelens tilbøyelighet.
2 For i nærvær av min far talte jeg
fredelig til Josef; og da jeg var gått ut,
4. formørket hatets ånd mitt sinn og
hisset opp min sjel til å drepe ham.
3 Elsk hverandre av hjertet; og hvis en
mann synder mot deg, så tal fredelig til
ham, og hold ikke svik i din sjel. og
hvis han omvender seg og bekjenner,
tilgi ham.
4 Men om han fornekter det, så vær
ikke lidenskapelig med ham, for at han
ikke skal sverge giften fra deg, og så
synder du dobbelt.
5 La ikke en annen mann høre dine
hemmeligheter når han er involvert i
juridisk strid, for at han ikke skal
komme for å hate deg og bli din fiende
og begå en stor synd mot deg. for ofte
taler han skyldig til deg eller er opptatt
av deg med ugudelig hensikt.
6 Og selv om han fornekter det og
likevel har en skamfølelse når han blir
irettesatt, så overgi å irettesette ham.
7 For den som fornekter, må omvende
seg for ikke å gjøre deg urett igjen; ja,
han kan også ære deg og frykte og
være i fred med deg.
8 Og dersom han er skamløs og holder
fast i sin overtredelse, da tilgi ham av
hjertet og overlat hevnen til Gud.
9 Dersom en mann har det bedre enn
deg, så vær ikke fortørnet, men be
også for ham, så han kan ha
fullkommen fremgang.
10 for så det er hensiktsmessig for deg.
11 Og hvis han blir ytterligere
opphøyet, så vær ikke misunnelig på
ham, og kom i hu at alt kjød skal dø;
og lovprise Gud, som gir gode og
nyttige ting for alle mennesker.
12 Søk etter Herrens dommer, så vil
ditt sinn hvile og være i fred.
13 Og om en mann blir rik på onde
måter, likesom Esau, min fars bror,
vær ikke nidkjær; men vent på Herrens
ende.
14 For dersom han tar fra en mann
rikdom som er skaffet ved ondskap, så
tilgir han ham hvis han omvender seg,
men den som ikke angrer, er bevart til
evig straff.
15 For den fattige, hvis han er fri for
misunnelse, behager Herren i alle ting,
er velsignet over alle mennesker, fordi
han ikke har forfengelige menneskers
strev.
16 Fjern derfor nidkjærheten fra deres
sjeler, og elsk hverandre med et
oppriktig hjerte.
17 Fortell derfor også disse ting til
eders barn, at de ærer Juda og Levi, for
fra dem skal Herren oppreise frelse for
Israel.
18 For jeg vet at til slutt skal dine barn
vike fra ham og vandre i ondskap og
trengsel og fordervelse for Herrens
åsyn.
19 Og da han hadde hvilt en liten
stund, sa han igjen: Mine barn, adlyd
deres far og begrav meg nær mine
fedre.
20 Og han dro opp føttene og sovnet i
fred.
21 Og efter fem år førte de ham opp til
Hebron og la ham hos hans fedre.