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 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 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 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 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.
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 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.
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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 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.
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 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.
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1.
2. POGLAVJE 1
Gad, Jakobov in Zilpin deveti sin.
Pastir in močan mož, a morilec po
srcu. 25. verz je opazna definicija
sovraštva.
1 Prepis Gadove oporoke, kaj je
govoril svojim sinovom v sto
petindvajsetem letu svojega življenja,
ko jim je rekel:
2 Poslušajte, otroci moji, bil sem
deveti sin, rojen Jakobu, in bil sem
pogumen pri čuvanju črede.
3 Zato sem ponoči stražil čredo; in
kadarkoli je prišel lev ali volk ali
katera koli divja zver proti staji, sem
jo zasledoval in ko sem jo prehitel,
sem z roko zgrabil njeno nogo in jo
vrgel okoli vrženja kamna ter jo tako
ubil.
4 Moj brat Jožef je pasel čredo z
nami več kot trideset dni in ko je bil
mlad, je zaradi vročine zbolel.
5 In vrnil se je v Hebron k našemu
očetu, ki ga je dal leči k sebi, ker ga
je imel zelo rad.
6 In Jožef je našemu očetu povedal,
da Zilpina in Bilhina sinova pokoljeta
najboljše črede in jih pojedo proti
Rubenovi in Judovi sodbi.
7 Kajti videl je, da sem rešil jagnje iz
medvedovih gobcev in medveda
usmrtil; ampak je zaklal jagnje, ker je
bil žalosten nad njim, da ne more
živeti in da smo ga pojedli.
8 In glede tega sem bil jezen na
Jožefa do dne, ko je bil prodan.
9 In duh sovraštva je bil v meni in
nisem želel niti slišati o Jožefu z
ušesi niti ga videti z očmi, ker nas je
grajal v obraz, češ da jemo od črede
brez Juda.
10 Kajti kar koli je povedal našemu
očetu, mu je verjel.
11 Priznam zdaj, moj gin, moji otroci,
da sem ga velikokrat hotel ubiti, ker
sem ga iz srca sovražil.
12 Poleg tega sem ga še bolj sovražil
zaradi njegovih sanj; in hotel sem ga
lizati iz dežele živih, kakor vol liže
travo na polju.
13 In Juda ga je na skrivaj prodal
Izmaelcem.
14 Tako ga je Bog naših očetov rešil
iz naših rok, da ne bi delali velike
krivice v Izraelu.
15 In zdaj, otroci moji, prisluhnite
besedam resnice, da delate pravičnost,
in vso postavo Najvišjega, in ne
zavajajte zaradi duha sovraštva, kajti
to je zlo v vseh dejanjih ljudi.
16 Karkoli človek stori, se mu
sovražnik gnusi; in čeprav človek
dela Gospodovo postavo, ga ne hvali;
čeprav se človek boji Gospoda in
uživa v tem, kar je pravično, ga ne
ljubi.
17 Zaničuje resnico, zavida tistemu,
ki mu uspeva, pozdravlja zlobno
govorjenje, ljubi ošabnost, kajti
sovraštvo zaslepi njegovo dušo; kot
sem tudi takrat pogledal Jožefa.
18 Pazite se torej, moji otroci
sovraštva, kajti dela brezakonje celo
proti samemu Gospodu.
19 Kajti ne bo slišal besed njegovih
zapovedi o ljubezni do bližnjega in
greši proti Bogu.
3. 20 Kajti če se brat spotakne, je
veselje, da to takoj razglasi vsem
ljudem, in nujno je, da mu sodijo za
to ter ga kaznujejo in usmrtijo.
21 In če je služabnik, ga hujska proti
njegovemu gospodarju in z vsako
nadlogo, ki jo načrtuje proti njemu,
če je le mogoče, ga je mogoče
usmrtiti.
22 Kajti sovraštvo deluje skupaj z
zavistjo tudi proti tistim, ki uspevajo:
dokler sliši ali vidi njihov uspeh,
vedno pojenja.
23 Kajti kakor bi ljubezen oživila
celo mrtve in poklicala nazaj tiste, ki
so obsojeni na smrt, tako bi sovraštvo
pobilo žive in tistim, ki so hudo
grešili, ne bi dovolilo živeti.
24 Kajti duh sovraštva deluje skupaj
s Satanom zaradi naglice duhov v
vsem v smrt ljudi; ampak duh
ljubezni deluje skupaj z božjo
postavo v potrpežljivosti za
zveličanje ljudi.
25 Sovraštvo je torej zlo, saj se
neprestano ujema z lažjo,
govorjenjem proti resnici; in naredi
majhne stvari za velike in povzroči,
da je svetloba tema, in sladko
imenuje grenko, in uči klevetanje in
neti jezo in podžiga vojno in nasilje
in vsako pohlep; napolni srce z zlom
in hudičevim strupom.
26 To vam torej govorim iz izkušenj,
moji otroci, da bi lahko pregnali
sovraštvo, ki je od hudiča, in se
oklepali Božje ljubezni.
27 Pravičnost prežene sovraštvo,
ponižnost uniči zavist.
28 Kajti tisti, ki je pravičen in
ponižen, se sramuje storiti, kar je
nepravično, ker ga ne grajajo drugi,
ampak svoje srce, ker Gospod gleda
na njegovo nagnjenje.
29 Ne govori proti svetemu možu,
ker strah božji premaga sovraštvo.
30 Ker se boji, da ne bi užalil
Gospoda, ne bo nikomur storil
krivice niti v mislih.
31 Te stvari sem končno izvedel,
potem ko sem se pokesal glede
Jožefa.
32 Kajti pravo kesanje po Božji vrsti
uničuje nevednost in odganja temo
ter razsvetljuje oči in daje duši
spoznanje in vodi um k odrešenju.
33 In tiste stvari, ki se jih ni naučilo
od človeka, spozna skozi kesanje.
34 Kajti Bog je namenil vame
bolezen jeter; in če mi molitve
Jakoba, mojega očeta, ne bi pomagale,
skoraj ne bi zatajila, toda moj duh bi
odšel.
35 Kajti s tem, kar človek prestopi, je
s tem tudi kaznovan.
36 Ker so bila torej moja jetra
neusmiljeno naperjena proti Jožefu,
sem tudi v svojih jetrih neusmiljeno
trpel in bil obsojen enajst mesecev,
toliko časa, kolikor sem bil jezen na
Jožefa.
POGLAVJE 2
Gad svoje poslušalce opominja pred
sovraštvom in jim pokaže, kako ga je
spravilo v toliko težav. Verzi 8-11 so
nepozabni.
4. 1 In zdaj, otroci moji, opominjam vas,
ljubite vsak svojega brata in odvrzite
sovraštvo iz svojih src, ljubite se med
seboj v dejanjih in besedah in v
nagnjenju duše.
2 Kajti v navzočnosti svojega očeta
sem govoril z Jožefom miroljubno; in
ko sem šel ven, je duh sovraštva
zatemnil moj um in spodbudil mojo
dušo, da ga ubijem.
3 Ljubite drug drugega iz srca; in če
se kdo pregreši proti tebi, govori z
njim v miru in ne imej v duši zvijače;
in če se pokesa in prizna, mu odpusti.
4 Če pa to zanika, se ne spuščaj v
strast z njim, da ne navzameš strupa
od tebe, ki ga bo vzel v prisego in
tako grešil dvojno.
5 Naj drug človek ne sliši tvojih
skrivnosti, ko si vpleten v pravni spor,
da te ne bi zasovražil in postal tvoj
sovražnik ter zagrešil velik greh proti
tebi; kajti pogosto te nagovori
zvijačno ali pa se ukvarja s tabo s
hudobnimi nameni.
6 In čeprav to zanika in ima še vedno
občutek sramu, ko ga grajajo, nehaj
ga grajati.
7 Kajti tisti, ki zanika, se lahko
pokesa, da ti ne bi znova storil
krivice; da, lahko te tudi časti in se
boji in je v miru s teboj.
8 In če je brez sramu in vztraja pri
svoji krivici, mu tudi tako odpusti iz
srca in prepusti Bogu maščevanje.
9 Če komu uspeva več kot vam, se ne
razburjajte, ampak molite tudi zanj,
da bo imel popolno blaginjo.
10 za, zato je za vas smotrno.
11 In če bo še naprej povzdignjen,
mu ne zavidajte, ne pozabite, da bo
vsako meso umrlo; in dajte hvalo
Bogu, ki daje vsem ljudem dobro in
koristno.
12 Iščite Gospodove sodbe in vaš um
se bo spočil in pomiril.
13 In če človek obogati na slab način,
tako kot Ezav, brat mojega očeta, ne
bodi ljubosumen; ampak čakaj na
Gospodov konec.
14 Kajti če človeku vzame bogastvo,
ki ga je pridobil z zlom, mu odpusti,
če se pokesa, toda nekesani je
prihranjen za večno kazen.
15 Kajti ubogi človek, če je brez
zavisti in v vsem ugaja Gospodu, je
blagoslovljen nad vsemi ljudmi, ker
nima truda nečimrnih ljudi.
16 Odstranite torej ljubosumje iz
svojih duš in se ljubite s poštenim
srcem.
17 Zato tudi povejte to svojim
otrokom, da bodo častili Juda in
Levija, kajti iz njih bo Gospod obudil
odrešenje Izraelu.
18 Kajti vem, da se bodo vaši otroci
končno oddaljili od njega in hodili v
hudobiji, stiski in pokvarjenosti pred
Gospodom.
19 In ko je malo počival, je spet rekel;
Otroci moji, ubogajte svojega očeta
in me pokopajte blizu mojih očetov.
20 In potegnil je noge in v miru
zaspal.
21 Po petih letih so ga odnesli v
Hebron in ga položili k njegovim
očetom.