Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
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 Tobit, also known as the Book of Tobias or the Book of Tobi, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community. Oil painting by a Dutch painter in the 17th century.
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.
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
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
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 Tobit, also known as the Book of Tobias or the Book of Tobi, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community. Oil painting by a Dutch painter in the 17th century.
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.
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
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
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.
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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. KAPITULLI 1
1Në Babiloni banonte një njeri i quajtur
Joacim:
2 Ai mori një grua, që quhej Suzana, e bija e
Kelkias, një grua shumë e bukur dhe që kishte
frikë nga Zoti.
3 Edhe prindërit e saj ishin të drejtë dhe e
mësonin vajzën e tyre sipas ligjit të Moisiut.
4 Joacimi ishte një pasanik i madh dhe kishte
një kopsht të bukur me shtëpinë e tij; sepse
ishte më i nderuar se gjithë të tjerët.
5 Në të njëjtin vit u emëruan gjyqtarë dy nga
pleqtë e popullit, siç foli Zoti, që ligësia vinte
nga Babilonia nga gjykatësit e lashtë, të cilët
dukej se qeverisnin popullin.
6 Këta ruanin shumë në shtëpinë e Joakimit
dhe të gjithë ata që kishin ndonjë padi erdhën
tek ata.
7 Kur njerëzit u larguan në mesditë, Suzana
shkoi në kopshtin e burrit të saj për të ecur.
8 Dy pleqtë e shihnin çdo ditë duke hyrë
brenda dhe duke ecur; kështu që epshi i tyre
ishte ndezur ndaj saj.
9 Dhe ata shtrembëruan mendjen e tyre dhe i
kthyen sytë, që të mos shikojnë nga qielli dhe
të mos kujtojnë gjykimet e drejta.
10 Dhe megjithëse të dy u plagosën nga
dashuria e saj, megjithatë askush nuk guxoi t'i
tregonte tjetrit pikëllimin e tij.
11 Sepse atyre u vinte turp të shpallnin
lakminë e tyre, se donin të kishin lidhje me të.
12 Por ata e shikonin me zell nga dita në ditë
për ta parë.
13 Dhe njëri i tha tjetrit: "Tani le të shkojmë
në shtëpi, sepse është ora e darkës".
14 Kur dolën, e ndanë njërën nga tjetra dhe,
kur u kthyen, erdhën në të njëjtin vend; dhe
pasi pyetën njëri-tjetrin për shkakun, ata e
pranuan epshin e tyre, pastaj i caktuan të dy
një kohë kur ta gjenin të vetme.
15 Dhe ajo ra jashtë, ndërsa ata panë një kohë
të përshtatshme, ajo hyri si më parë me vetëm
dy shërbëtore dhe donte të lahej në kopsht,
sepse ishte vapë.
16 Dhe aty nuk kishte asnjë trup përveç dy
pleqve që ishin fshehur dhe e ruanin.
17 Atëherë ajo u tha shërbëtoreve të saj: "Më
sillni vaj dhe copa larës dhe mbyllni dyert e
kopshtit që të më laj".
18 Dhe ata vepruan ashtu siç i urdhëroi ajo,
mbyllën dyert e kopshtit dhe dolën në dyer të
fshehta për të marrë gjërat që ajo u kishte
urdhëruar; por nuk i panë pleqtë, sepse ishin
fshehur.
19 Kur dolën shërbëtoret, dy pleqtë u ngritën
dhe vrapuan drejt saj duke i thënë:
20 Ja, dyert e kopshtit janë të mbyllura, që
askush nuk mund të na shohë, dhe ne jemi të
dashuruar me ty; prandaj prano me ne dhe
shtrihu me ne.
21 Po të mos duash, do të dëshmojmë kundër
teje se me ty ishte një djalë i ri; prandaj i
largove shërbëtoret e tua.
22 Atëherë Suzana psherëtiu dhe tha: "Jam i
ngushtë nga të gjitha anët, sepse nëse e bëj
këtë gjë, është vdekje për mua; dhe nëse nuk e
bëj, nuk mund t'i shpëtoj duart tuaja".
23 Është më mirë për mua të bie në duart
tuaja dhe të mos e bëj, sesa të mëkatoj në sytë
e Zotit.
24 Atëherë Suzana thirri me zë të lartë dhe dy
pleqtë bërtitën kundër saj.
25 Pastaj ai vrapoi dhe hapi derën e kopshtit.
26 Kur shërbëtorët e shtëpisë dëgjuan britmën
në kopsht, u vërsulën te dera e fshehtë për të
parë se çfarë i kishin bërë asaj.
27 Por, kur pleqtë treguan çështjen e tyre,
shërbëtorët u turpëruan shumë, sepse nuk u
raportua kurrë për Suzanën.
28 Të nesërmen, kur njerëzit u mblodhën te
burri i saj Joakimi, edhe dy pleqtë erdhën plot
imagjinatë djallëzore kundër Suzanës për ta
vrarë;
29 Dhe para popullit tha: "Dërgoni të marrin
Suzanën, të bijën e Kelkias, gruaja e
Joakimit". Dhe kështu ata dërguan.
30 Kështu ajo erdhi me babanë dhe nënën e
saj, fëmijët e saj dhe gjithë farefisin e saj.
31 Tani Suzana ishte një grua shumë delikate
dhe e bukur për t'u parë.
32 Dhe këta njerëz të ligj urdhëruan t'i
zbulonin fytyrën (sepse ajo ishte e mbuluar)
që të mbusheshin me bukurinë e saj.
33 Prandaj miqtë e saj dhe të gjithë ata që e
panë qanë.
3. 34 Atëherë dy pleqtë u ngritën në mes të
popullit dhe vunë duart mbi kokën e saj.
35 Dhe ajo duke qarë ngriti sytë nga qielli,
sepse zemra e saj kishte besim te Zoti.
36 Dhe pleqtë thanë: "Ndërsa ecnim vetëm në
kopsht, hyri kjo grua me dy shërbëtore, mbylli
dyert e kopshtit dhe i nisi shërbëtoret".
37 Atëherë një i ri, që ishte fshehur aty, iu
afrua dhe u shtri me të.
38 Atëherë ne që qëndronim në një cep të
kopshtit, duke parë këtë ligësi, vrapuam drejt
tyre.
39 Dhe, kur i pamë bashkë, njeriun nuk
mundëm ta mbanim, sepse ishte më i fortë se
ne, hapi derën dhe doli jashtë.
40 Por ne, mbasi e morëm këtë grua, pyetëm
se kush ishte i riu, por ajo nuk deshi të na
thoshte; këto dëshmojmë.
41 Atëherë asambleja u besoi atyre si pleqtë
dhe gjykatësit e popullit; prandaj e dënuan me
vdekje.
42 Atëherë Suzana bërtiti me zë të lartë dhe
tha: "O Perëndi i përjetshëm, që i di të
fshehtat dhe i di të gjitha gjërat para se të
ndodhin.
43 Ti e di që ata kanë dhënë dëshmi të rreme
kundër meje dhe ja, unë duhet të vdes; ndërsa
unë kurrë nuk kam bërë gjëra të tilla që këta
njerëz kanë shpikur me keqdashje kundër
meje.
44 Dhe Zoti e dëgjoi zërin e saj.
45 Prandaj, kur e çuan në vdekje, Zoti
ringjalli frymën e shenjtë të një të riu që quhej
Daniel:
46 Ai që bërtiti me zë të lartë, jam i pastër nga
gjaku i kësaj gruaje.
47 Atëherë gjithë populli i ktheu nga ai dhe
tha: "Ç'kuptim kanë këto fjalë që the?".
48 Dhe ai, duke qëndruar në mes të tyre, tha:
"A jeni kaq budallenj, o bij të Izraelit, saqë
dënoni një bijë të Izraelit, pa u shqyrtuar dhe
pa ditur të vërtetën?".
49 Kthehuni përsëri në vendin e gjyqit, sepse
kanë dhënë dëshmi të rreme kundër saj.
50 Prandaj gjithë populli u kthye me nxitim
dhe pleqtë i thanë: "Eja, ulu mes nesh dhe na
trego, sepse Perëndia të ka dhënë nderin e një
plaku".
51 Atëherë Danieli u tha atyre: "Lërini këta të
dy larg njëri-tjetrit dhe unë do t'i shqyrtoj".
52 Kështu, kur ata u ndanë nga njëri-tjetri, ai
thirri njërin prej tyre dhe i tha: "O ti që je
plakur në ligësi, tani mëkatet e tua që ke kryer
më parë kanë dalë në dritë".
53 Sepse ti ke shpallur një gjykim të rremë,
ke dënuar të pafajshmin dhe ke lënë të lirë
fajtorin; megjithëse Zoti thotë: "Mos vrit të
pafajshmin dhe të drejtën".
54 Tani, pra, në qoftë se e ke parë, më thuaj:
Nën çfarë peme i pe të mblidheshin bashkë?
Kush u përgjigj: Nën një pemë mastike.
55 Dhe Danieli tha: "Shumë mirë; ti ke
gënjyer kundër kokës sate; sepse edhe tani
engjëlli i Perëndisë ka marrë dënimin e
Perëndisë për të të ndarë në dysh.
56 Kështu ai e la mënjanë, urdhëroi të sillnin
tjetrin dhe i tha: "O farë e Kanaanit dhe jo e
Judës, bukuria të ka mashtruar dhe epshi të ka
shtrembëruar zemrën".
57 Kështu keni vepruar me bijat e Izraelit, dhe
ato nga frika u shoqëruan me ju, por bija e
Judës nuk deshi t'i rezistojë ligësisë suaj.
58 Tani më thuaj, nën çfarë peme i ke marrë
bashkë? Kush u përgjigj: Nën një holmë.
59 Atëherë Danieli i tha: "Mirë; edhe ti ke
gënjyer kundër kokës sate, sepse engjëlli i
Perëndisë pret me shpatë të të ndajë në dysh
dhe të të shkatërrojë.
60 Atëherë gjithë asambleja bërtiti me zë të
lartë dhe lavdëroi Perëndinë, që shpëton ata
që kanë besim tek ai.
61 Dhe ata u ngritën kundër dy pleqve, sepse
Danieli i kishte dënuar me gojën e tyre për
dëshmi të rreme.
62 Dhe, sipas ligjit të Moisiut, ata vepruan me
ta në atë mënyrë që kishin dashur t'i bënin
fqinjit të tyre; dhe i vranë. Kështu gjaku i
pafajshëm u shpëtua në të njëjtën ditë.
63 Prandaj Kelkia dhe gruaja e tij lavdëruan
Perëndinë për të bijën Suzanën, me burrin e
saj Joacimin dhe gjithë farefisin, sepse nuk
kishte asnjë pandershmëri tek ajo.
64 Që nga ajo ditë Danieli pati një emër të
madh në sytë e popullit.