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 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 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.
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 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 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 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 Chronicles is a book in the Hebrew Bible, found as two books in the Christian Old Testament. Chronicles is the final book of the Hebrew Bible, concluding the third section of the Jewish Tanakh, the Ketuvim.
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.
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.
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 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.
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.
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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 Chronicles is a book in the Hebrew Bible, found as two books in the Christian Old Testament. Chronicles is the final book of the Hebrew Bible, concluding the third section of the Jewish Tanakh, the Ketuvim.
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.
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.
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 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.
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.
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1.
2.
3. I pio je vino, i bio je pijan; i bio je otkriven u svom
šatoru. I Noa se probudio iz svog vina, i znao je šta mu
je mlađi sin uradio. Genesis 9:21,24
I Lot je otiљao iz Zoara, i dwelt u planini, i njegove dve
жerke sa njim; Jer se plašio da boravi u Zoaru: i on je
boravio u pećini, on i njegove dve ćerke. I prvorođeni je
rekao mlađima, naš otac je star, i ne postoji čovek na
zemlji koji bi nam se pridružio posle manira cele zemlje:
Hajde, hajde da nateramo oca da pije vino, i mi ćemo
leći sa njim, da možemo da sačuvamo seme našeg oca. I
naterali su oca da pije vino te noći: i prvorođeni je ušao,
i legao sa njenim ocem; i on je to doživljavao ne kada je
ona legla, niti kada se ona pojavila. I došlo je do toga da
je prvorođeni rekao mlađem, gle, ja sam položio
dasteright sa svojim ocem: hajde da ga nateramo da pije
vino i ove noći; i da uđeš unutra, i legneš sa njim, da
možemo da sačuvamo seme našeg oca. I naterali su oca
da pije vino te noći takođe: i mlađi su se pojavili, i legli
sa njim; i on je to doživljavao ne kada je ona legla, niti
kada se ona pojavila. Genesis 19:30-35
I GOSPOD pikne do Arona, govoreći, ne pij vino niti
jako piće, ti, niti tvoji sinovi sa tobom, kada odeš u
tabernacle kongregacije, da ne umreš: to će biti statut
zauvek kroz tvoje generacije: i da možeš da staviš
razliku između svetog i nesvetog, i između nečistog i
čistog; I da možete naučiti decu Izraela svim statutima
koje im je Gospod izgovorio od strane Mojsija.
Leviticus 10:8-11
I GOSPOD se odvojio od Mojsija, govoreći, govori deci
Izraela, i reci im, kada se ili muškarac ili žena razdvoje
da se zavetuju na Nazarita, da će se odvojiti od Gospoda:
On će se odvojiti od vina i jakog pića, i neće piti sirće
vina, ili sirće jakog pića, niti će piti piće od grožđa, niti
jesti vlažno grožđe, niti se osušiti. Svih dana njegovog
razdvajanja neće pojesti ništa što je napravljeno od
drveta vinove loze, od jezgra čak i do huska. Brojevi
6:1-4
Ali rekao mi je, Gledaj, začeću, i rađaj sina; a sada ne
pijte vino ni jako piće, niti jedite nikakvu nečistu stvar:
jer dete će biti Nazarite Bogu od materice do dana
njegove smrti. Sudije 13:7
I došlo je do toga, dok je nastavljala da se moli pred
Gospodom, da je Ilaj obeležio njena usta. Sada Hana,
ona je spajk u svom srcu; samo su joj se usne pomerale,
ali se njen glas nije čuo: stoga je Ilaj mislio da je bila
pijana. I Ilaj joj je rekao, koliko dugo жeљ biti pijan?
skloni svoje vino od sebe. A Hana se javila i rekla: Ne,
gospodaru, ja sam žena tužnog duha: nisam pila ni vino
ni jako piće, već sam izlila dušu pred Gospodom. 1
Samuel 1:12-15
I Ebigejl je doљla u Nabal; i, gle, održao je gozbu u
svojoj kući, kao krsnu slavu jednog kralja; i Nabalovo
srce je bilo veselo u njemu, jer je bio veoma pijan: pre
toga mu nije rekla ništa, manje ili više, do jutarnjeg
svetla. Ali to se desilo ujutru, kada je vino nestalo iz
Nabala, i kada mu je žena rekla te stvari, da mu je srce
umrlo u njemu, i da je postao kamen. I 10 dana kasnije,
gospod je ugušio Nabala, da je umro. 1 Samuel 25:36-38
Absalom je komandovao svojim slugama, rekavši, Mark
ye sada kada je Amnonovo srce veselo sa vinom, i kada
ti kažem, Smite Amnon; Onda ga ubij, ne boj se: zar ti
nisam naredio? biti hrabar, i biti hrabar. 2 Samuel 13:28
Ne stavljaš radost u moje srce, više nego u vremenu
kada su se njihov kukuruz i njihovo vino povećali.
Obojica ću me položiti u miru, i spavati: jer ti,
GOSPODE, samo me nateraj da boravim na sigurnom.
Psalm 4:7-8
Uđite ne na put rđavih, i ne idite na put zlim ljudima.
Izbegavajte ga, prođite ne pored njega, okrenite se od
njega i preminute. Jer oni ne spavaju, osim što su radili
nestašluke; i san im je oduzet, osim ako ne izazovu da
neki padnu. Jer oni jedu hleb pokvarenosti, i piju vino
nasilja. Poslovice 4:14-17
Vino je ruglo, jako piжe besni: i ko god da je prevaren,
to nije mudro. Poslovice 20:1
Onaj koji voli zadovoljstvo biće siromašan čovek: onaj
koji voli vino i ulje neće biti bogat. Poslovice 21:17
Ko ima jade? ko mrzi tugu? ko ima spora? ko brblja? ko
ima rane bez razloga? ko ima crvenilo očiju? Oni koji su
dugo u vinu; oni koji idu da traže mešano vino. Ne
gledaj na vino kada je crveno, kada daje svoju boju u
šolji, kada se kreće uspravno. Na kraju grize kao zmija, i
bode kao dodatak. Tvoje oиi жe gledati иudne ћene, a
tvoje srce жe izgovoriti perverzne stvari. Da, bićeš kao
on koji leži usred mora, ili dok leži na vrhu jarbola. Oni
su me pogaрali, kaћeљ, a ja nisam bio bolestan; pobedili
su me, a ja sam to osetio ne: kada ću se probuditi?
Potražiću ga ponovo. Poslovice 23:29-35
Nije za kraljeve, O Lemuele, nije za kraljeve da piju
vino; Niti za prinčeve jako piće: Da ne piju, i
zaboravljaju zakon, i izopače presudu bilo kog od
nakačenih. Dajte mu jako piжe koje je spremno da
nestane, i vino onima koji su teљkih srca. Neka pije, i
zaboravi na siromaštvo, i ne sećaj se više njegove bede.
Poslovice 31:4-7
Jadi njima koji ustaju rano ujutru, da mogu da prate jako
piće; koji se nastavljaju do mraka, dok ih vino ne
rasplamsa! I harfa, i viol, tabret, i lula, i vino, su u
svojim gozbama: ali oni ne smatraju delo Gospodnjim,
niti smatraju rad njegovih ruku. Isaija 5:11-12
Jadi njima koji zlo nazivaju dobrim, i dobrim zlom; koji
stavlja tamu za svetlost, i svetlost za tamu; koji stavlja
gorko za slatko, a slatko za gorko! Jadi njima koji su
mudri u sopstvenim očima, i mudri na sopstveni nišan!
Jad njima koji su moćni da piju vino, a ljudima snage da
se megnu jakim pićem: Koje opravdavaju zlobne za
4. nagradu, i oduzmu mu pravednost pravednika! Isaija
5:20-23
Jad do krune ponosa, pijancima Efraima, čija je slavna
lepota cvet koji bledi, a koji su na glavi debelih dolina
njih koje su preplavljene vinom! Ali oni su takođe
pogrešili kroz vino, i kroz jako piće su se smušili;
sveštenik i prorok su pogrešili kroz jako piće, progutali
su vino, smušili su se kroz jako piće; greše u viziji,
sapliću se u proceni. Isaija 28:1,7
Reči Jonadaba sina Rechaba, da je naredio svojim
sinovima da ne piju vino, izvode se; jer do danas ne piju
ništa, ali slušaju očevu zapovest: bez obzira na to što
sam ti rekao, udužujući se rano i govoreći; ali иuo si da
mi nisi rekao. Jeremija 35:14
Niti će bilo koji sveštenik piti vino, kada uđu u
unutrašnji sud. Jezekilj 44:21
Ali Danijel je u svom srcu namenio da se neće
oskrnaviti delom kraljevog mesa, niti sa vinom koje je
popio: stoga je zatražio od princa evnuha da se možda
neće oskrnaviti. Daniel 1:8
Jer oni će jesti, i neće imati dovoljno: počiniće ko, i neće
se povećavati: zato što su stali da se posvete Gospodu.
Kuršum i vino i novo vino oduzmu srce. Hosea 4:10-11
Ali anđeo mu je rekao, Ne boj se, Zakarijase: za tvoju
molitvu se čuje; I tvoja žena Elizabet će ti podneti sina, i
ti ćeš se zvati Džon. I ti imaš radost i radost; i mnogi će
se radovati njegovom rođenju. Jer on će biti veliki na
vidiku Gospoda, i neće piti ni vino ni jako piće; i biće
ispunjen Svetim Duhom, čak i iz majčine utrobe. I
mnoga deca Izraela жe se okrenuti Gospodu njihovom
Bogu. Luka 1:13-16
Vidiš onda da hodaš obazrivo, ne kao budale, već kao
mudar, iskupljujući vreme, jer su dani zli. Zato nisi
mudar, već razumeš šta je volja Gospoda. I da se ne
piješ sa vinom, gde je višak; ali biti ispunjen Duhom;
Obraćate se sebi u psalmima i himnama i duhovnim
pesmama, pevajući i praveći melodiju u svom srcu
Gospodu; Dajući zahvalnost uvek za sve stvari Bogu i
Ocu u ime našeg Gospoda Isusa Hrista; Podnosite se
jedni drugima u strahu od Boga. Efesci 5:15-21
Ovo je istinita izreka, ako čovek želi kancelariju biskupa,
on želi dobro delo. Biskup tada mora biti bez krivice,
muž jedne žene, oprezan, trezan, dobrog ponašanja, dat
gostoprimstvu, prikladan da predaje; Ne daje se vinu,
nema štrajkača, nije pohlepan od prljavog lukra; ali
strpljiv, ne kavgadžija, nije žudeo; Onaj koji vlada
sopstvenom kućom, imajući svoju decu na podvrgavanje
svim gravitacijama; (Jer ako čovek ne zna kako da vlada
sopstvenom kućom, kako će se brinuti o Božijoj crkvi?)
Nije početnik, da ne bi bio podignut sa ponosom pada u
osudu đavola. Štaviše, mora da ima dobar izveštaj o
njima koji su bez; Da ne padne u zamerki i zamku
đavola. Isto tako, đakoni moraju biti teški, a ne
dvostruko, ne dati mnogo vina, a ne pohlepni od
prljavog lukra; Držeći misteriju vere u čistu savest. I
neka se i ovo prvo dokaže; onda neka koriste kancelariju
đakona, jer su proglašeni bez krivice. Čak i njihove žene
moraju biti teške, a ne klevetnici, trezni, verni u svemu.
Neka đakoni budu muževi jedne žene, da dobro vladaju
svojom decom i sopstvenim kućama. Jer oni koji su
iskoristili kancelariju đakona dobro kupuju sebi dobru
diplomu, i veliku smelost u veri koja je u Hristu Isusu. 1
Timoti 3:1-13
Jer biskup mora biti besprekoran, kao božji upravnik; ni
samoživ, ni ubrzo besan, ne daje se vinu, nema štrajkača,
ne daje se prljavom lukru; Ali ljubitelj gostoprimstva,
ljubitelj dobrih ljudi, trezan, samo, sveti, umeren; Držeći
brzo vernu reč kako su ga učili, da bi mogao po zvučnoj
doktrini da iscrpljuje i da ubeđuje dobitnike. Titus 1:7-9
Ali govorite o stvarima koje postaju zvučna doktrina: da
ostareli ljudi budu trezni, grobni, umereni, da zvuče u
veri, u dobrotvorne svrhe, u strpljenju. Stare žene takođe,
da se ponaљa kao svetost, a ne laћni optuћivaиi, koji se
ne daju mnogo vina, uиitelji dobrih stvari; Da mogu da
nauče mlade žene da budu trezna, da vole svoje muževe,
da vole svoju decu, da budu diskretne, čedne, čuvarke
kod kuće, dobre, poslušne sopstvenim muževima, da reč
Božja ne bude bogohulna. Mladići vole da budu trezveni.
Titus 2:1-6
I rekao im je, izjasnite nam se o svom umu u vezi
pisanja. Onda je poиeo prvi, koji je govorio o snazi vina;
I tako je rekao, O vi ljudi, kako je prekoraиenje jako
vino! to prouzrokuje da svi ljudi to popiju: to čini da um
kralja i deteta bez oca bude samo jedno; o bondmanu i
slobodnom čoveku, siromašnom čoveku i bogatima: on
takođe svaku misao pretvara u džolitet i mir, tako da se
čovek ne seća ni tuge ni duga: I čini svako srce bogatim,
tako da se čovek ne seća ni kralja ni guvernera; i tera ih
da govore sve po talentima: I kada su u svojim šoljama,
zaboravljaju svoju ljubav i prema prijateljima i prema
braći, i malo posle izvlače mačeve: Ali kada su iz vina,
ne sećaju se šta su uradili. O vi ljudi, zar vino nije
najjaиe, koje sprovodi da to uradi? I kada je tako
progovorio, održao je svoj mir. 1 Esdras 3:17-24
Vino je zlo, kralj je opak, žene su opake, sva deca
muškaraca su zla, a takva su sva njihova zla dela; i u
njima nema istine; u svojoj neukusnosti takođe će nestati.
1 Esdras 4:37
Uradite to nikome koga mrzite: pijte ne vino da biste bili
pijani: niti pustite pijanstvo da ide sa vama na putovanje.
Tobit 4:15
Ne sedi uopšte sa ženom drugog muškarca, niti sedi sa
njom u tvom naručju, i ne troši svoj novac sa njom na
vino; Da joj se srce ne naginje, i tako kroz tvoju ћelju
padneљ u uniљtenje. Ecclesiasticus 9:9
5. Vino i žene će naterati muškarce da imaju razumevanja
da otpadnu: a on taj klevet prema bludnicama postaće
bezosećean. Ecclesiasticus 19:2
Ona nije tvoja hrabrost u vinu; jer je vino uništilo mnoge.
Peć dokazuje ivicu umakanjem: tako da doth vino srca
ponosnih po pijanstvu. Vino je čoveku dobro kao i život,
ako se pije umereno: šta je onda život čoveku koji je bez
vina? jer je napravljena da bi muškarcima bilo drago.
Vino merljivo pijano i u sezoni donosi radost srca, i
veselje uma: Ali vino opijeno viškom čine gorčinu uma,
uz tuču i svađu. Pijanstvo povećava bes budale dok ne
uvredi: smanjuje snagu, i pravi rane. Prekori ne svog
komšiju na vino, i preziri ga ne u svom miru: ne daj mu
uprkos rečima, i ne pritiskaj ga pozivajući ga da pije.
Ecclesiasticus 31:25-31
Vino i muzika raduju srce: ali ljubav prema mudrosti je
iznad njih oboje. Ecclesiasticus 40:20
I Lot i njegove dve ćerke su ostali u pećini, i njihovi
očevi su pili vino, i ležali su sa njim, jer oni nisu bili
čovek na zemlji koji je mogao da podigne seme iz toga, i
onda su mislili da je cela zemlja uništena. Jasher 19:57
Onda su mu dali vino i on je pio i postao opijen, i stavili
su pred njega prelepu damu, i on je radio sa njom kako
je hteo, jer nije znao љta radi, kao љto je pio puno vina.
Tako su deca Moaba u Izraelu na tom mestu, u ravnici
Shittim, i bes Gospodnjeg bila ljubazna protiv Izraela
zbog ovoga, i on je poslao pošast među njima, i tamo je
umro od Izraelaca 24.000 ljudi. Jasher 85:60-61
Kada će zato čovekova molitva biti propraćena tugom,
ona neće trpeti njegove zahteve da se uzdigne čist pred
oltarom Boga. Kao vino kada se pomeša sa sirćetom,
nema slast koju je imala ranije; tako da tuga pomešana
sa Svetim Duhom, ne trpi čovekovu molitvu da bude ista
kao što bi inače bila. Druga Hermasova knjiga 10:22
I vino i jako piće nisam pio, i meso mi je ušlo ne u usta,
i nisam jeo prijatnu hranu; ali sam žalio zbog svog greha,
jer je bio veliki, kao što nije bio u Izraelu. Testament
Rubena 1:10
I kada sam je video kako sipa vino, zbog opijenosti
vinom bio sam prevaren, i uzeo sam je iako je moj otac
nije savetovao. Zbog toga što je bila opijena vinom,
nisam je prepoznao; i njena lepota me je obmanula, kroz
modu njenog ukrašavanja. Testament Jude 2:18,24
I krasio ju je zlatom i biserima, i izazvao je da nam sipa
vino na gozbi sa lepotom žena. I vino mi se okrenulo u
stranu, i zadovoljstvo mi je zaslepelo srce. Testament
Jude 3:6-7
A sada, deco moja, kažem vam, ne opijete se vinom; jer
vino pretvara um daleko od istine, i inspiriše strast
požude, i vodi oči u grešku. Za duh fornikacije hath vino
kao ministar da pruži zadovoljstvo umu; jer ovo dvoje
takođe oduzmu um čoveku. Jer ako čovek pije vino u
pijanstvo, to uznemirava um prljavim mislima koje vode
ka fornikaciji, i zagreva telo u telesnu uniju; i ako povod
požude bude prisutan, on radi na grehu, i ne stidi se.
Takav je neobuzdani čovek, moja deca; jer on koji je
pijan ne poštuje nijednog čoveka. Jer, lo, to me je
nateralo i da pogrešim, tako da se ne stidim mnoštva u
gradu, u tome što sam se pred očima svega okrenula u
stranu do Tamara, i napravila veliki greh, i otkrila
pokrivanje sramote mojih sinova. Nakon što sam popio
vino, nisam poštovao Božju zapovest, i odveo sam ženu
od Canana ženi. Za mnogo diskrecije potreban je čovek
koji pije vino, moja deca; A ovde je diskrecija u
ispijanju vina, čovek može da pije sve dok čuva
skromnost. Ali ako ode preko ove granice duh prevare
napada njegov um, i to čini pijanca da priča prljavo, i da
prestupi i da se ne stide, već čak i da slave u njegovoj
sramoti, i da se smatra časnim. Onaj koji je počinio
fornikcija nije svestan kada trpi gubitak, i ne stidi se
kada ga stave na beščašća. Iako je čovek kralj i činim
tinjanje, ogoljeno mu je kraljevsko mesto tako što je
postao rob fornikacije, kao što sam i ja lično patio. Jer
sam dao svom osoblju, to jest boravak mog plemena; i
moj steznik, to je, moja moć; i moja dijadema, to je to je
slava mog kraljevstva. I zaista sam se pokajao zbog tih
stvari; vino i meso jedem tek u starosti, niti sam
posmatrao bilo kakvu radost. I anđeo Božiji mi je
pokazao da žene zauvek vladaju kraljem i prosjakom. I
od kralja mu oduzmu slavu, i od hrabrog čoveka
njegovu moж, i od prosjaka иak i onog malog љto je
boravak njegovog siromaљtva. Posmatrajte, dakle, moju
decu, pravu granicu u vinu; Jer u njemu su иetiri zla
duha poћude, vruжe ћelje, prostaknosti, prljavog lukra.
Ako pijete vino u radosti, budite skromni u strahu od
Boga. Jer ako je u tvojoj radosti strah od Boћjeg
pokojnog, onda pijanstvo nastaje i besramnost krade
unutra. Ali ako bi živeo trezveno ne diraj vino uopšte, da
ne bi grešio u rečima ogorčenosti, i u borbama i
klevetama, i prestupima božjih zapovesti, i da nestaneš
pre svog vremena. Štaviše, vino otkriva misterije Boga i
ljudi, čak i kada sam takođe otkrio Božje zapovesti i
misterije Džejkoba mog oca kananitiškoj ženi Bathshua,
koje mi je Bog zaobišao da ne otkrijem. A vino je uzrok
i rata i konfuzije. Testament Jude 3:10-29
Pio sam ne vino, da me tako zaluta; Zavet Isachara 2:7