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 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 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 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 Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
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.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
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.
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.
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 Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
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.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
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.
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. CAPITOLU 1
Gad, u nuvimu figliolu di Ghjacobbu è
Zilpa. Pastore è omu forte ma assassinu
in core. Versu 25 hè una definizione
notevuli di l'odiu.
1 A copia di u testamentu di Gad, ciò
chì hà dettu à i so figlioli, in u centu
vinticincu annu di a so vita, dicendu à
elli :
2 Ascoltate, i mo figlioli, eiu era u nonu
figliolu natu à Ghjacobbu, è era valente
à mantene e greche.
3 Per quessa, aghju guardatu di notte a
banda; è ogni volta chì u leone, o u lupu,
o qualsiasi bestia salvatica contr'à
l'ovile, l'aghju perseguitatu, è l'aghju
pigliatu, aghju pigliatu u so pede cù a
mo manu è l'aghju lanciatu à un tiru di
petra, è cusì l'aghju uccisu.
4 Or Ghjiseppu, u mo fratellu, pasceva a
banda cù noi per più di trenta ghjorni, è
era ghjovanu, si ammazzò per via di u
calore.
5 È vultò in Hebron da u nostru babbu,
chì u fece stenderà vicinu à ellu, perchè
ellu l'amò assai.
6 Ghjiseppu disse à u nostru babbu chì i
figlioli di Zilpa è di Bilha
ammazzavanu u megliu di u gregnu è i
manghjavanu contru à u ghjudiziu di
Ruben è Ghjuda.
7 Perchè hà vistu ch'e aghju liberatu un
agnellu da a bocca di l'orsu, è ch'e aghju
fattu à morte l'orsu ; mais il avait
immolé l'agneau, affligé qu'il ne pouvait
vivre, et que nous l'avions mangé.
8 È in questa materia mi sò in furia cun
Ghjiseppu finu à u ghjornu ch'ellu fù
vindutu.
9 È u spiritu di l'odiu era in mè, è ùn
vulia nè à sente di Ghjiseppu cù
l'arechje, nè à vedelu cù l'ochji, perchè
ci hà rimproveratu à a nostra faccia
dicendu chì avemu manghjatu di u
gregnu senza Ghjuda.
10 Per tuttu ciò chì hà dettu à u nostru
babbu, ellu hà cridutu.
11 Cunfessu avà u mo gin, i mo figlioli,
chì spessu vulia tumballu, perchè
l'odiava di core.
12 In più, l'aghju odiatu di più per i so
sogni ; è aghju vulsutu liccallu fora di a
terra di i vivi, cum'è un boi licca l'erba
di u campu.
13 Juda u vindu in secretu à l'Ismaeliti.
14 Hè cusì chì u Diu di i nostri babbi
l'hà liberatu da e nostre mani, per ùn fà
una grande iniquità in Israele.
15 È avà, i mo figlioli, ascoltate e
parolle di a verità per fà a ghjustizia, è
tutta a lege di l'Altìsimu, è ùn andate
micca per via di u spiritu di l'odiu,
perchè hè male in tutte e cose di l'omi.
16 Tuttu ciò chì l'omu faci à l'odiadoru
l'abomina ; Ancu s'è un omu teme u
Signore, è piglia piacè in ciò chì hè
ghjustu, ùn l'ama micca.
17 Disprezza a verità, invidia à quellu
chì prospera, accoglie i mali, ama
l'arroganza, perchè l'odiu acceca a so
anima ; cum'è aghju guardatu ancu à
Ghjiseppu.
18 Attenti dunque, i mo figlioli, di
l'odiu, perchè faci l'illegalità ancu
contru à u Signore stessu.
19 Perchè ùn sente micca e parolle di i
so cumandamenti in quantu à l'amore di
u so vicinu, è pecca contru à Diu.
20 Perchè s'è un fratellu s'imbazza, hè
piacevule à proclamà subitu à tutti l'omi,
è hè urgente ch'ellu sia ghjudicatu per
quessa, ch'ellu sia punitu, è ch'ellu sia
messe à morte.
3. 21 È s'ellu hè un servitore, u suscitarà
contru à u so padrone, è cù ogni
afflizione ch'ellu s'ingaghja contru à
ellu, s'ellu pò esse messe à morte.
22 Perchè l'odiu agisce cù invidia ancu
contru à quelli chì prusperu : finu à
ch'ellu sente o vede u so successu,
sempre languisce.
23 Perchè cum'è l'amore resuscitava
ancu i morti, è richiamava quelli chì sò
cundannati à moriri, cusì l'odiu
uccideria i vivi, è quelli chì avianu
peccatu venialmente ùn soffreria micca
di vive.
24 Perchè u spiritu di l'odiu travaglia
inseme cù Satanassu, per via di a fretta
di i spiriti, in tutte e cose à a morte di
l'omi ; ma u spiritu d'amore travaglia
inseme cù a lege di Diu in longa
patienza per a salvezza di l'omi.
25 L'odiu, dunque, hè male, perch'ellu
s'accoppia constantemente cù a
minzogna, parlendu contru à a verità ; è
face chì i picculi cose sò grandi, è face
chì a luce sia bughjura, è chjama a dolce
amara, è insegna a calunnia, è accende
l'ira, è suscita a guerra, è a viulenza è
ogni cupidigia; riempie u core di mali è
di velenu diavulu.
26 Per quessa, vi dicu per sperienza,
figlioli mei, per caccià l'odiu, chì hè di u
diavulu, è vi attaccà à l'amore di Diu.
27 A ghjustizia scaccia l'odiu, l'umiltà
distrugge l'invidia.
28 Perchè quellu chì hè ghjustu è umile
hè vergogna di fà ciò chì hè inghjustu,
ùn hè micca rimproveratu da un altru,
ma da u so core, perchè u Signore vede
a so inclinazione.
29 Ùn parla micca contru à un omu
santu, perchè u timore di Diu vince
l'odiu.
30 Perchè teme ch'ellu ùn offenda u
Signore, ùn farà micca male à nimu,
ancu in pensamentu.
31 Issi cose l'aghju amparatu à a fine,
dopu ch'e aghju pentitu di Ghjiseppu.
32 Perchè u veru pentimentu, secondu
un tipu divinu, distrugge l'ignuranza, è
alluntanassi a bughjura, è illumina
l'ochji, è dà a cunniscenza à l'anima, è
porta a mente à a salvezza.
33 È ciò chì ùn hà micca amparatu da
l'omu, a sà per u pentimentu.
34 Perchè Diu hà purtatu nantu à mè
una malatia di u fegatu ; è s'ellu ùn
m'avia aiutatu e preghiere di Ghjacobbu,
u mo babbu, ùn avia micca fiascatu, ma
u mo spiritu era partutu.
35 Per ciò chì l'omu trasgrede da u
listessu, hè ancu punitu.
36 Siccomu, dunque, u mo fegato hè
statu impostu senza pietà contr'à
Ghjiseppu, ancu in u mo fegatu aghju
soffrendu senza pietà, è fù ghjudicatu
per undici mesi, per tantu tempu ch'e
era statu arrabbiatu contr'à Ghjiseppu.
CAPITOLU 2
Gad esorta i so ascoltatori contr'à
l'odiu dimustrendu cumu l'hà purtatu in
tanti prublemi. I versi 8-11 sò
memorabili.
1 È avà, i mo figlioli, vi esurtu, amate
ognunu u so fratellu, è alluntanate l'odiu
da u vostru core, amate l'altri in fatti, è
parolle è in l'inclinazione di l'anima.
2 Perchè in presenza di u mo babbu
aghju parlatu in pace à Ghjiseppu ; è
quandu eru surtitu, u spiritu di l'odiu
scurisce a mo mente, è suscita a mo
ànima per tumballu.
4. 3 Amatevi unu à l'altru da u core ; È s'è
un omu pecca contru à tè, parlate cun
ellu in pace, è ùn tene micca ingannà in
a to ànima; è s'ellu si pente è cunfessu,
pardunallu.
4 Ma s'ellu u nega, ùn ti innamurate
micca cun ellu, per ùn caccià u velenu
da tè, ch'ellu si ghjurà, è cusì peccate
duie volte.
5 Ùn lasciate micca un altru omu à
sente i to sicreti quand'ellu hè
impegnatu in una disputa legale, per
ch'ellu ùn vi vene à odià è diventà u to
nemicu, è commette un gran peccatu
contru à tè ; perchè spessu si indirizza à
tè ingannamente o si occupa di tè cun
intenzione gattiva.
6 È ancu s'ellu a nigà è ancu avè un
sensu di vergogna quand'ellu hè
rimproveratu, lasciate di rimproverallu.
7 Per esse quellu chì nega, pò esse
pentitu, per ùn fà più male à tè ; iè, pò
ancu onorà tè, è teme è esse in pace cun
tè.
8 È s'ellu hè senza vergogna è persiste
in a so iniquità, ancu cusì pardunallu di
u core, è lasciate à Diu a vindetta.
9 Sè un omu prospera più chè tè, ùn vi
afflitti, ma pricate ancu per ellu, per
ch'ellu hà una prosperità perfetta.
10 perchè cusì hè conveniente per voi.
11 È s'ellu hè più innalzatu, ùn l'invidia
micca, ricurdendu chì ogni carne
mourrà ; è offre lode à Diu, chì dà e
cose bè è prufittu à tutti l'omi.
12 Cercate i ghjudizii di u Signore, è a
to mente riposarà è sarà in pace.
13 È ancu s'è un omu s'arricchisce per
via di u male, cum'è Esaù, u fratellu di u
mo babbu, ùn sia micca ghjilosu ; ma
aspittà a fine di u Signore.
14 Perchè s'ellu piglia à un omu
ricchezza acquistata per via di u male,
ellu li parduna s'ellu si repenti, ma
quellu chì ùn si pente hè riservatu à a
punizione eterna.
15 Perchè u poviru, s'ellu hè liberu di
l'invidia, piace à u Signore in tutte e
cose, hè benedettu più di tutti l'omi,
perchè ùn hà micca u travagliu di l'omi
vani.
16 Alluntanate dunque a gelosia da a
vostra ànima, è amate l'un l'altru cun
rectitud di core.
17 Dite dunque ancu queste cose à i
vostri figlioli, ch'elli onoranu Ghjuda è
Levi, perchè da elli u Signore susciterà
a salvezza d'Israele.
18 Perchè sò chì à l'ultimu i vostri
figlioli s'alluntaneranu da ellu, è
cammineranu in o gattive, è afflizzioni è
corruzzione davanti à u Signore.
19 È dopu ch'ellu s'era riposatu un pocu
di tempu, disse di novu ; Figlioli mio,
ubbidite à u vostru babbu, è sepultemi
vicinu à i mo babbi.
20 È arrivò i so pedi, è si adurmintò in
pace.
21 È dopu à cinque anni, u purtonu in
Hebron, è u messe cù i so babbi.