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.
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.
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 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 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 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.
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.
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 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 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.
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.
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.
More Related Content
More from Filipino Tracts and Literature Society Inc.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
The 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.
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.
More from Filipino Tracts and Literature Society Inc. (20)
2. SURA YA 1
Gadi, mwana wa tisa wa Yakobo na
Zilpa. Mchungaji na mtu mwenye nguvu
lakini muuaji moyoni. Mstari wa 25 ni
ufafanuzi mashuhuri wa chuki.
1 Nakala ya agano la Gadi, hayo
aliyowaambia wanawe, katika mwaka
wa mia na ishirini na tano wa maisha
yake, akawaambia,
2 Sikilizeni, wanangu, mimi nilikuwa
mwana wa tisa kwa Yakobo, nami
nilikuwa hodari katika kuchunga
makundi.
3 Basi nalichunga kundi wakati wa
usiku; na wakati wowote simba
alipokuja, au mbwa-mwitu, au mnyama
yeyote wa mwitu dhidi ya zizi,
nilimfuata, na nikampata nikaushika
mguu wake kwa mkono wangu na
kuutupa karibu na kutupa jiwe, na hivyo
nikamuua.
4 Basi Yosefu, ndugu yangu, alikuwa
akichunga kundi pamoja nasi kwa muda
wa siku thelathini, na alipokuwa kijana,
akawa mgonjwa kwa sababu ya joto.
5 Kisha akarudi Hebroni kwa baba yetu,
ambaye alimlaza karibu naye, kwa
sababu alimpenda sana.
6 Yosefu akamwambia baba yetu
kwamba wana wa Zilpa na Bilha
walikuwa wakichinja kundi lililo bora
zaidi na kuwala dhidi ya hukumu ya
Reubeni na Yuda.
7 Kwani aliona kwamba nilikuwa
nimemkomboa mwana-kondoo kutoka
katika kinywa cha dubu, na kumwua
dubu; lakini tumemchinja mwana-
kondoo, tukiwa na huzuni kwa ajili
yake kwamba hangeweza kuishi, na
kwamba sisi tumemla.
8 Na kwa ajili ya jambo hilo
nalimkasirikia Yosefu mpaka siku
alipouzwa.
9 Na roho ya chuki ilikuwa ndani yangu,
nami sikutaka ama kusikia habari za
Yusufu kwa masikio, wala kumwona
kwa macho, kwa sababu alitukemea
mbele ya nyuso zetu akisema kwamba
tunakula kundi la kondoo nje ya Yuda.
10 Kwa maana yote aliyomwambia
baba yetu, alimwamini.
11 Ninaungama sasa gin yangu,
wanangu, kwamba mara nyingi
nilitamani kumuua, kwa sababu
nilimchukia kutoka moyoni mwangu.
12 Zaidi ya hayo, nilizidi kumchukia
kwa ajili ya ndoto zake; nami nilitaka
kumlamba katika nchi ya walio hai,
kama vile ng'ombe arambavyo majani
ya kondeni.
13 Yuda akamuuza kwa Waishmaeli
kwa siri.
14 Hivyo ndivyo Mungu wa baba zetu
alivyomwokoa kutoka mikononi mwetu,
ili tusifanye uovu mkuu katika Israeli.
15 Na sasa, wanangu, sikilizeni maneno
ya ukweli ili kutenda haki, na sheria
yote ya Aliye Juu Sana, na msikose
kupitia roho ya chuki, kwani ni uovu
katika matendo yote ya wanadamu.
16 Kila alitendalo mtu yule adui
humchukia; ingawa mtu anamcha
Bwana, na kupendezwa na haki, yeye
hampendi.
17 Yeye hudharau ukweli, humhusudu
yule anayefanikiwa, hukaribisha maovu,
hupenda majivuno, kwani chuki
hupofusha nafsi yake; kama
nilivyomtazama Yusufu.
18 Jihadharini, kwa hivyo, wanangu wa
chuki, kwani inafanya uasi hata dhidi ya
Bwana Mwenyewe.
3. 19 Kwa maana haitasikia maneno ya
amri zake kuhusu kumpenda jirani yako,
nayo inamtenda Mungu dhambi.
20 Kwa maana kama ndugu akijikwaa,
ni furaha kuwahubiria watu wote mara
moja, na inabidi ahukumiwe kwa ajili
yake, na kuadhibiwa na kuuawa.
21 Na ikiwa ni mtumwa humchokoza
juu ya bwana wake, na kwa kila taabu
hupanga shauri juu yake, ikiwa yamkini
anaweza kuuawa.
22 Kwa maana chuki hufanya kazi
pamoja na wivu dhidi ya wale
wanaofanikiwa;
23 Kwa maana kama vile upendo
ungewahuisha hata wafu, na
kuwarudisha wale waliohukumiwa kufa,
vivyo hivyo chuki ingewaua walio hai,
na wale waliokosa kwa dhambi
isingekubali kuishi.
24 Kwa maana roho ya chuki hutenda
kazi pamoja na Shetani, kwa upesi wa
roho, katika mambo yote hata katika
mauti ya wanadamu; lakini roho ya
upendo hutenda kazi pamoja na sheria
ya Mungu katika uvumilivu kwa
wokovu wa wanadamu.
25 Kwa hivyo chuki ni mbaya, kwani
mara kwa mara inaendana na uwongo,
kusema dhidi ya ukweli; na hufanya
mambo madogo kuwa makubwa, na
kuifanya nuru kuwa giza, na kuyaita
machungu matamu, na kufundisha
kashfa, na kuwasha ghadhabu, na
kuchochea vita, na jeuri na ulafi wote;
inaujaza moyo maovu na sumu ya
kishetani.
26 Kwa hivyo, vitu hivi, ninawaambia
kutokana na uzoefu, watoto wangu, ili
mufukuze chuki, ambayo ni ya ibilisi,
na kushikamana na upendo wa Mungu.
27 Haki huondoa chuki, unyenyekevu
huondoa wivu.
28 Kwa maana yeye aliye mwadilifu na
mnyenyekevu anaona aibu kufanya
yasiyofaa, kwa kuwa hakukemewa na
mtu mwingine, bali kwa moyo wake
mwenyewe, kwa sababu Bwana
hutazama nia yake.
29 Hasemi dhidi ya mtakatifu, kwa
maana kumcha Mungu hushinda chuki.
30 Kwa kuogopa asije akamkasirisha
Bwana, hatamkosea mtu ye yote, hata
kwa mawazo.
31 Mambo haya nilijifunza mwishowe,
baada ya kutubu kuhusu Yusufu.
32 Kwani toba ya kweli ya namna ya
kimungu huharibu ujinga, na hufukuza
giza, na kuyatia macho nuru, na kutoa
maarifa kwa nafsi, na kuelekeza akili
kwenye wokovu.
33 Na yale mambo ambayo haijajifunza
kutoka kwa mwanadamu, inayajua
kupitia toba.
34 Kwa maana Mungu aliniletea
ugonjwa wa ini; na kama maombi ya
Yakobo baba yangu hayangenisaidia,
yangeshindikana lakini roho yangu
ilikuwa imetoka.
35 Maana mtu akosapo, huadhibiwa pia.
36 Kwa hivyo, kwa vile ini langu
liliwekwa bila huruma dhidi ya Yusufu,
katika ini langu pia niliteseka bila
huruma, na nikahukumiwa kwa miezi
kumi na moja, kwa muda mrefu kama
vile nilivyokuwa nimemkasirikia
Yusufu.
SURA YA 2
Gadi anawasihi wasikilizaji wake dhidi
ya chuki inayoonyesha jinsi ilivyomleta
katika matatizo mengi. Mistari ya 8-11
ni ya kukumbukwa.
4. 1 Na sasa, wanangu, ninawasihi,
mpendane kila mmoja ndugu yake, na
ondoeni chuki kutoka mioyoni mwenu,
mpendane ninyi kwa ninyi kwa tendo,
na kwa neno, na katika mwelekeo wa
nafsi.
2 Kwani mbele ya baba yangu
nilizungumza na Yusufu kwa amani; na
nilipotoka, roho ya chuki ilitia giza
akilini mwangu, na kuichochea nafsi
yangu kumuua.
3 Pendaneni kutoka moyoni; na mtu
akikutenda dhambi, sema naye kwa
amani, wala moyoni mwako usiwe na
hila; na akitubu na kuungama, msamehe.
4 Lakini kama akikanusha,
usimkasirikie, asije akachukua sumu
kutoka kwako akachukua kiapo na
ukafanya dhambi mara mbili.
5 Mtu mwingine asisikie siri zako
anapohusika katika ugomvi wa kisheria,
asije akaja kukuchukia na kuwa adui
yako, na akakutenda dhambi kubwa;
kwa maana mara nyingi anazungumza
nawe kwa hila au anajishughulisha
nawe kwa nia mbaya.
6 Na ingawa anakana na bado anaona
aibu anapokaripiwa, acha kumkemea.
7 Kwani awe anayekataa anaweza
kutubu ili asije kukudhulumu tena;
naam, anaweza pia kukuheshimu, na
kuogopa na kuwa na amani nawe.
8 Na ikiwa amefedheheka na
akang'ang'ania dhulma yake, basi
msamehe kutoka moyoni, na mwachie
Mwenyezi Mungu kisasi.
9 Mtu akifanikiwa kuliko wewe,
usifadhaike, bali mwombee yeye pia, ili
apate kufanikiwa kikamilifu.
10 kwa maana ndivyo inavyowafaa
ninyi.
11 Na kama akiinuliwa zaidi,
usimhusudu, ukikumbuka kwamba wote
wenye mwili watakufa; na kumtukuza
Mungu, ambaye huwapa watu wote
mambo mema na ya kufaa.
12 Tafuta hukumu za Bwana, na akili
yako itapumzika na kuwa na amani.
13 Na mtu ajapokuwa tajiri kwa uovu,
kama Esau, ndugu ya baba yangu,
usiwe na wivu; bali ungojee mwisho wa
Bwana.
14 Kwa maana akimnyang’anya mtu
mali aliyoipata kwa ubaya, humsamehe
akitubu, lakini asiyetubu anahifadhiwa
kwa adhabu ya milele.
15 Kwa maana mtu maskini, ikiwa hana
wivu anampendeza Bwana katika
mambo yote, amebarikiwa kuliko watu
wote, kwa sababu hana taabu ya watu
wa ubatili.
16 Basi, ondoeni wivu mioyoni mwenu,
na mpendane ninyi kwa ninyi kwa
unyofu wa moyo.
17 Basi ninyi pia waambieni watoto
wenu mambo haya, ili wawaheshimu
Yuda na Lawi;
18 Kwa maana najua ya kuwa hatimaye
watoto wenu watamwacha, na kutembea
katika uovu, na taabu na uharibifu
mbele za Bwana.
19 Naye alipokwisha kupumzika kwa
muda kidogo, alisema tena; Wanangu,
mtiini baba yenu, mkanizike karibu na
baba zangu.
20 Kisha akainua miguu yake, akalala
kwa amani.
21 Baada ya miaka mitano
wakamchukua mpaka Hebroni,
wakamlaza pamoja na baba zake.