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.
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.
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.
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.
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
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.
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1.
2. 1. KAPITULUA
Gad, Jakoben eta Zilparen
bederatzigarren semea. Artzaina eta
gizon sendoa baina hiltzailea bihotzean.
25. bertsoa gorrotoaren definizio
nabarmena da.
1. Gad-en testamentuaren kopia, zer
esan zien bere semeei bere bizitzako
ehun eta hogeita bostgarren urtean,
esanez:
2. Entzun, ene seme-alabak, ni izan
nintzen Jakoben bederatzigarren semea,
eta ausarta nintzen artaldeak zaintzeko.
3. Beraz, gauez artaldea zaintzen nuen;
eta lehoia, edo otsoa, edo
basapiztiren bat tolesturaren kontra
etortzen zen bakoitzean, atzetik
nentorren, eta hari heldu nion
eskuarekin oina hartu eta harri-jaurtiz
batera botatzen nuen, eta horrela hil
egiten nuen.
4. Bada, ene anaia Josek artaldea
bazkatzen ari zen gurekin hogeita hamar
egunetik gora, eta gaztea zelarik,
gaixotu egin zen beroagatik.
5. Eta itzuli zen Hebronera gure
aitagana, zeinak bere ondoan etzanarazi
zuen, zeren asko maite baitzuen.
6. Josek esan zion gure aitari Zilpa eta
Bilharen semeak artalderik onena
hiltzen eta jaten ari zirela Rubenen eta
Judako epaiaren aurka.
7. Zeren ikusi zuen arkume bat atera
nuela hartzaren ahotik, eta hartza hil;
baña arkumea hil eban, atsekabeturik,
bizi ezin zalako, eta jan genduan.
8. Eta gai honetaz haserretu nintzen
Joserekin saldu zuten egunerano.
9. Eta gorrotozko izpiritua nere baitan
zegoen, eta ez nuen nahi izan Joseren
belarriz entzutea, ez begiez ikustea,
zeren gure aurpegira mehatxatzen
gintuen Judarik gabe artaldea jaten
ginela esaten.
10 Ecen gure aitari erran cituen guciac,
sinhets ceçan.
11. Aitortzen dut orain ene gin, ene
seme-alabak, sarritan hil nahi izan
dudala, bihotzetik gorroto baitut.
12. Gainera, are gehiago gorrotatu nuen
bere ametsengatik; eta bizien lurretik
miazkatu nahi nuen, idiak soroko
belarra miatzen duen bezala.
13. Judak ezkutuan saldu zion
ismaeldarrei.
14. Honela gure arbasoen Jainkoak
libratu zuen gure eskuetatik, Israelen
legegabekeria handirik ez egiteko.
15. Eta orain, ene seme-alabak, entzun
egizue egiazko hitzak zuzentasuna
egiteko, eta Goi-Goikoaren lege guztia,
eta ez zoazte gorrotoaren izpirituaren
bidez, gaiztoa baita gizakien egintza
guztietan.
16. Norbaitek gorrotatzaileari egiten
duen guzia higuintzen du hura: eta
gizonak Jaunaren legea betetzen badu
ere, ez du goresten; Gizonak Jaunaren
beldur bada ere, eta zuzena den horretan
atsegin hartu, ez du maite.
17. Egia gaitzetsi egiten du, inbidia
ematen dio aurrera egiten duenari,
ongietorria ematen dio gaiztoak,
harrokeria maite du, gorrotoak itsutzen
baitu bere arima; nik ere orduan Joseri
begiratu nion bezala.
18. Kontuz, beraz, ene seme-alabak,
gorrotoa, zeren legegabekeria egiten
baitu Jaunaren beraren aurka.
19. Zeren ez ditu entzunen bere
manamenduen hitzak hurkoaren
maitasunari buruz, eta bekatu egiten du
Jainkoaren aurka.
3. 20. Zeren anaia batek estropezu egiten
badu, atsegin du berehala gizon guziei
iragartzea, eta premiazkoa da hargatik
epaitua izan dadila, eta zigortua izan
dadila, eta hiltzera.
21. Eta zerbitzaria bada, bere
nagusiaren kontra altxatzen du, eta
atsekabe guziekin asmatzen du haren
kontra, baldin hil daitekeelarik.
22. Zeren gorrotoak bekaizkeriarekin
ere egiten du aurrera egiten dutenen
aurka: haien arrakasta entzuten edo
ikusten duen bitartean, beti iluntzen da.
23. Zeren, nola amodioak hilak ere
biziaraziko lituzke, eta hiltzera
kondenatuak direnak itzuliko lituzke,
hala gorrotoak hilko lituzke biziak, eta
bekatu benial egin zutenak ez lituzke
bizitzea onartuko.
24. Zeren gorrotozko izpirituak
Satanekin batera lan egiten du,
izpirituen presaz, gauza guzietan
gizonen heriotzera. baña maitasun
izpirituak batera lan egiten du
Jainkoaren legearekin pazientzia luzean
gizonen salbaziorako.
25. Gorrotoa, beraz, gaiztoa da, zeren
etengabe gezurrarenarekin bat egiten du,
egiaren aurka mintzatzea; eta gauza
txikiak handi egiten ditu, eta argia
iluntasuna, eta gozoa mingotsa deitzen
du, eta kalumnia irakasten du, eta
haserrea pizten du, eta gerra, bortizkeria
eta gutizia guzia pizten ditu; gaitzez eta
pozoi deabruaz betetzen du bihotza.
26. Gauza oiek, bada, esperientziatik
diotsuet, ene seme-alabak, deabruarena
den gorrotoa bota dezazuen eta
Jainkoaren amorioari atxiki dezazuen.
27. Zuzentasunak gorrotoa kanporatzen
du, umiltasunak bekaizkeria galtzen du.
28. Zeren zuzena eta umila dena
lotsatzen da bidegabea egiteaz, ez beste
batengandik gaitzetsirik, baizik bere
bihotzetik, zeren Iauna bere joerari
begiratzen baitu.
29. Ez du mintzatzen gizon sainduaren
kontra, zeren Jainkoaren beldurrak
gorrotoa garaitzen baitu.
30. Zeren Jauna ofenditzen ez ote den
beldurrez, ez dio inori gaizki egingo,
pentsamenduz ere.
31. Gauza hauek azkenean ikasi nituen
Joseren damutu nintzenean.
32. Zeren egiazko damutzeak
ezjakintasuna suntsitzen du, eta
iluntasuna urruntzen du, eta begiak
argitzen ditu, eta ezagutza ematen dio
arimari, eta adimena salbaziora
eramaten du.
33. Eta gizonengandik ikasi ez dituenak,
damuaren bidez ezagutzen ditu.
34. Zeren Jainkoak gibeleko
gaixotasuna ekarri dit; eta nire aita
Jakoben otoitzak lagundu ez baninduen,
ia ez zuen huts egin, baina nire espiritua
alde egin zuen.
35 Ecen guiçonac harequin beguiratzen
dituen gauçaz-ere zigortua da.
36. Beraz, nire gibela Joseren kontra
errukirik gabe ezarria izan zenez gero,
nire gibelean ere errukirik gabe sufritu
nuen, eta hamaika hilabetez epaitua izan
nintzen, Joseren aurka haserre egon
nintzen bitartean.
2. KAPITULUA
Gad-ek entzuleei gorrotoaren aurka
gomendatzen die, horrenbeste arazotan
nola ekarri dion erakutsiz. 8-11
bertsoak gogoangarriak dira.
1. Eta orain, ene seme-alabak,
exhortatzen zaituztet, maita ezazue
4. bakoitza bere anaia, eta ken ezazue
gorrotoa zuen bihotzetatik, maita ezazue
elkar egitez, hitzez, eta animaren gogoz.
2. Zeren nire aitaren aitzinean bakean
mintzatu nintzen Joserekin; eta irten
nintzelarik, gorrotoaren izpirituak
ilundu zuen nire gogoa, eta animatu
zuen hura hiltzeko.
3 Maite ezazute elkar bihotzetik; eta
norbaitek zure kontra bekatu egiten
badu, hitz egin zion bakero, eta ez eduki
iruzurrik zure ariman; eta damu eta
konfesatzen bada, barka iezaiozu.
4. Baina ukatzen badu, ez zaitez harekin
grinarik sartu, zuregandik pozoia
harrapatzen ez dezan juramentuetara
eraman eta horrela bekatu bikoitza.
5. Ez dezala beste inork entzun zure
sekretuak lege-liskarretan ari zarenean,
zure gorrotatzera eta zure etsai bihur ez
dadin, eta zure kontra bekatu handi bat
egin ez dezan; izan ere, sarritan
zikinkeriaz mintzatzen baita edo zure
inguruan asmo gaiztoz arduratzen da.
6. Eta ukatzen badu ere, eta lotsagarri
izan arren errieta egiten diotenean, utzi
ezazu hura gaitzetsi.
7. Izan zaitez ukatzen duena damu
dadila, berriro zure gaizki ez egiteko;
bai, hark ere ohora dezake, eta beldur
eta bakean egon zaitezke zurekin.
8. Eta baldin lotsagabea bada eta bere
okerretan irauten badu, hala ere barka
iezaiozu bihotzetik, eta utzi Jainkoari
mendekatzailea.
9. Norbaitek zu baino gehiago
aurreratzen badu, ez zaitez haserretu,
baina otoitz egin ezazu haren alde,
oparotasun osoa izan dezan.
10 Ecen halaxe baita komeni.
11. Eta gero goratu bada, ez izan
bekaizkeriarik, gogoan izanda haragi
guzia hilen dela; eta laudorio eskaini
Jainkoari, zeinak ematen baititu gauza
onak eta onuragarriak gizon guztiei.
12. Bilatu Jaunaren epaiak, eta zure
gogoa atseden eta bakean egongo da.
13. Eta gizon bat bide gaiztoz aberastu
arren, Esau, nire aitaren anaia bezala, ez
izan jeloskor; baña itxaron Jaunaren
amaieran.
14. Zeren bide gaiztoz lortutako
aberastasuna kentzen badio gizonari,
barkatzen dio damutzen bazaio, baina
damutu gabekoa betiko zigorrako
gordeta dago.
15. Zeren pobreak, bekaizkeriarik gabe,
gauza guzietan atsegin badu Jaunari,
bedeinkatua da gizon guzien gañean,
zeren ez baitu gizon hutsalen nekerik.
16. Utzi, bada, jeloskortasuna zeuen
arimatik, eta maita ezazue elkar bihotz-
zuzentasunez.
17. Zuek, beraz, esango diezue gauza
hauek zuen seme-alabei, Juda eta Lebi
ohoratzen dituztela, zeren haiengandik
sortuko baitu Jaunak Israelen salbazioa.
18. Zeren badakit, azkenean, zuen
seme-alabak harengandik aldenduko
direla, eta oi gaiztakerian, eta
atsekabean eta ustelkerian ibiliko direla
Jaunaren aurrean.
19. Eta apur bat atseden harturik, berriz
esan zuen; Ene seme-alabak, obedituzue
zuen aitari, eta lurperatu nazazue nire
arbasoen ondoan.
20. Eta altxatu zituen bere oinak, eta lo
egin zuen bakean.
21. Eta bost urteren buruan eraman
zuten Hebronera, eta ezarri zuten bere
arbasoekin.