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.
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 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.
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.
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
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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.
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
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1.
2. 1. KAPITULUA
Axer, Jakoben eta Zilparen
hamargarren semea. Nortasun
bikoitzaren azalpena. Lehenengo
Jekyll eta Hyde istorioa. Emersonek
gozatuko lukeen Konpentsazio
Legearen adierazpena lortzeko, ikus
27. bertsoa.
1 Axeri Itunaren kopia, bere semeei
bere bizitzako ehun eta hogeita
bostgarren urtean zer esan zien.
2. Zeren oraindik osasunean zegoen
bitartean, esan zien: Entzun, Axerren
semeak, zuen aitari, eta Jaunaren
aitzinean zuzen dagoen guztia aditzera
emango dizuet.
3. Bi bide eman dizkie Jainkoak
gizonen semeei, eta bi joera, eta bi
ekintza, eta bi modu, eta bi gai.
4 Beraz, gauza guztiak binaka dira,
bata bestearen aurka.
5. Zeren ongiaren eta gaizkiaren bi
bide daude, eta hauekin gure bularreko
bi joerak bereizten dituzte.
6. Arima bada atsegin onetan atsegin
hartzen badu, bere egintza guztiak
zuzentasunean dira; eta bekatu egiten
badu berehala damutzen da.
7. Zeren bere pentsamenduak
zuzentasunean jarrita, eta gaiztakeria
urrunduz, berehala iraultzen du gaizkia,
eta deserrotzen du bekatua.
8. Baña gogo gaixtora makurtzen bada,
bere egintza guziak gaiztakerian dira,
eta onak urruntzen ditu, eta gaizkiari
atxikitzen zaio, eta Beliarrek
gobernatzen du; ona dena
funtzionatzen badu ere, gaiztoa
bihurtzen du.
9. Zeren ongi egiten asitzen den
bakoitzean, egintza gaitzera behartzen
du beretzat, gogoko altxorra izpiritu
gaiztoz betea dagoela ikusirik.
10 Norbaitek, bada, hitzekin lagun
diezaioke ongiari gaizkiaren
mesedetan, baina egintzaren gaiak
gaiztakeriara eramaten du.
11. Bada gizon bat urrikaltzen ez dena
bere txanda gaizkian zerbitzatzen
duena; eta gauza honek bi alderdi
batzen ditu, baina guztia gaiztoa da.
12. Bada gizon bat maitatzen duena
gaiztakeria egiten duena, zeren
nahiago bailuke gaiztakerian hiltzea
beragatik; eta honen inguruan argi
dago bi alderdi batzen dituela, baina
osoa obra gaiztoa da.
13. Benetan maite izan arren, gaiztoa
da izen onagatik gaiztoa ezkutatzen
duena, baina ekintzaren amaiera
gaiztoa da.
14. Bertze batek lapurtzen du,
bidegabe egiten du, arpilatzen du,
iruzurtzen du, eta errukitzen ditu
pobreak: hau ere bañatu alderdi
bikoitza, baina guzia gaiztoa da.
15. Bere hurkoari iruzur egiten dionak
Jainkoa iragaiten du, eta gezurrezko
3. zin egiten du Goi-Goikoaren aurka, eta
pobreak errukitzen ditu: legea agindu
zuen Jaunak ezereztu egiten du, eta
urduritzen du, eta pobreak
indarberritzen ditu.
16. Zikintzen du arima, eta alaitzen du
gorputza; asko hiltzen ditu, eta gutxi
batzuk errukitzen ditu: hau ere,
aspektu bikoitza bainua, baina guztia
gaiztoa da.
17. Bertze batek adulterio eta
paillardizia egiten du, eta jatekorik
gabe gelditzen da, eta barau egiten
duenean gaizkia egiten du, eta bere
aberastasunaren indarrez asko
gainditzen ditu; eta bere gaiztakeria
gehiegizko arren, egiten ditu
manamenduak: honek ere alderdi
bikoitza du, baina guzia gaiztoa da.
18. Halako gizonak erbiak dira;
garbia,--apatxoa zatitzen dutenak
bezala, baina egiaz kutsatuak dira.
19. Zeren Jainkoak manamenduen
tauletan hala erran du.
20. Baina zuek, ene seme-alabak, ez al
dituzue haien antzeko bi aurpegi jantzi,
ontasunaren eta gaiztakeriaren; baina
itsatsi zaitezte ontasunari bakarrik,
zeren Jainkoak bertan dauka bere
bizilekua, eta gizonek nahi dute.
21. Baina gaiztakeriatik ihes egin
ezazu, zure obra onekin joera gaiztoa
suntsituz; zeren aurpegi bikoitzak
eztute Jainkoa zerbitzatzen, beren
gurariak baizik, Beliar eta gizonen
antzera atsegin ditzaten.
22. Zeren gizon onak, arpegi
bakarrekoak ere, bekatuarekiko
aurpegi bikoitzak uste izan arren,
zuzenak dira Jainkoaren aurrean.
23. Zeren askok gaiztoak hiltzean bi
obra egiten dituzte, onak eta txarrak;
baña guzia ona da, zeren gaiztoa dena
deuseztatu eta deuseztatu baitu.
24. Batek gorroto du gizon errukitsu
eta bidegabea, eta adulterio egiten
duenak eta barau egiten duenak: honek
ere alderdi bikoitza du, baina obra
guzia ona da, zeren Jaunaren ereduari
jarraitzen baitu, ez baitu onartzen
itxurazko ona. benetako on gisa.
25. Beste batek ez du nai egun ona
ikusi ez dutenekin, ez dadila kutsatu
bere gorputza eta kutsa ez dadin bere
arima; hau ere aurpegi bikoitza da,
baina osoa ona da.
26. Zeren halako gizonak orren eta
ikurraren antzekoak dira, zeren basa-
animalien moduan kutsatuak dirudite,
baina guztiz garbiak dira; zeren
Jaunaren aldeko sutsu ibiltzen dira eta
Jainkoak ere gorroto eta bere
manamenduez debekatzen duenetik
abstenitzen dira, gaizkia onetik
urrunduz.
27. Ikusten duzue, ene seme-alabak,
nola gauza guztietan bi diren, bata
bestearen aurka, eta bata bestearen
kontra ezkutatzen dela: aberastasunean
ezkutuan dago kodicizia,
adiskidetasunean mozkorraldia, barre
algara atsekabean, ezkontzazalekerian.
4. 28. Heriotzak biziaren ondorengoa da,
desohorea aintzara, gaua egunetik, eta
iluntasuna argia; eta gauza guztiak dira
egunaren azpian, bizitzaren azpian
gauza zuzenak, heriotzaren azpian
gauza bidegabeak; horregatik betiko
bizitza ere heriotzaren zain dago.
29. Ez da erran egia gezurra denik, ez
zuzena gaizki; zeren egia guzia
argiaren azpian dago, gauza guziak
Jainkoaren azpian dauden bezala.
30. Gauza hauek guziak, bada, probatu
nituen neure bizitzan, eta ez nintzen
aldendu Jaunaren egiatik, eta arakatu
nituen Goi-goikoaren manamenduak,
nere indar guzien arabera ibiltzen
naizelarik. Jauna, egiari jarraituz
aurpegi bakarrean.
32. Zeren aurpegi bikoitzak direnek
bekatu bikoitzaren errudun dira; izan
ere, biek egiten dute gaiztakeria eta
atsegin dute hori egiten dutenengan,
engainuzko izpirituen ereduari
jarraituz, eta gizadiaren aurka
borrokan.
33. Egizue, bada, ene seme-alabak,
bete ezazute Jaunaren legea, eta ez
ezazue jaramonik egin gaizkiari
ongiari bezala; baña begiratu egizue
benetan ona danari, eta gorde egizu
Jaunaren manamendu guzietan, hortan
zure solasaldia eta atseden harturik.
34. Zeren gizonen azken finek
erakusten dute beren zuzentasuna edo
injustizia, Jaunaren eta Satanasen
aingeruekin topo egiten dutenean.
35 Ecen arima atsekabetuta alde egiten
denean, oinazea da espiritu gaiztoak,
zeinak ere gurarietan eta obra
gaiztoetan zerbitzatu zuen.
36 Baina baldin bozkarioz bakean
badago, bakearen aingeruarekin topo
egiten du, eta betiko bizitzera
eramaten du.
37. Ez zaiteztela, ene seme-alabak,
Jaunaren aingeruen kontra bekatu egin
zuen Sodoma bezala, eta betirako
galdu zena.
38. Zeren badakit bekatu egingo
zaretela, eta zure etsaien eskuetan
emango zaretela; eta hondatu egingo
da zuen lurra, eta desegingo duzue
zuen toki santuak, eta lurreko lau
bazterretara barreiatuko zarete.
39. Eta ezerezturen zarete ura bezala
desagertzen den dispertsioan.
40. Goi-goikoak lurra bisitatuko duen
arte, bere burua gizon bezala etorriko
da, gizonekin jaten eta edaten, eta
dragoiaren burua uretan hautsiz.
41. Berak salbatuko ditu Israel eta
jentil guziak, Jainkoak gizakiaren
baitan mintzo baita.
42. Argatik zuek ere, ene haurrak,
esaiezue gauza hauek zuen semeei, ez
dezatela desobeditzen.
43 Ecen badaquit ecen desobediente
içanen çaretela, eta çuec gaichto
eguiten çaretela, ez Iaincoaren
Legueari erreparatu gabe, baina
5. guiçonen manamenduei, gaiztakeriaz
hondatuta.
44. Beraz, sakabanatu egingo zarete
Gad eta Dan ene anaiak bezala, eta ez
dituzue ezagutuko zuen lurraldeak,
tribuak eta hizkuntzak.
45. Bainan Jaunak bilduko zaituzte
fedean bere erruki samurrez, eta
Abrahamen, Isaaken eta Jakoben
mesedetan.
46. Eta gauza oiek esan zienean,
agindu zien, esanez: Ehortzi nazazu
Hebronen.
47. Eta lokartu eta zahartzaro onean hil
zen.
48. Eta egin zuten bere semeek agindu
zien bezala, eta eraman zuten
Hebronera, eta lurperatu zuten bere
arbasoekin.