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 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.
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.
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.
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.
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.
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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 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.
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1.
2. CAPÍTULO 1
Aser, décimo fillo de Xacob e Zilpa.
Unha explicación da dobre
personalidade. A primeira historia de
Jekyll e Hyde. Para unha declaración
da Lei de Compensación que Emerson
tería disfrutado, consulte o Versículo
27.
1 A copia do Testamento a Asher, o que
falou aos seus fillos no ano cento
vintecinco da súa vida.
2 Pois mentres aínda estaba saudable,
díxolles: Escoitade, fillos de Aser, a
voso pai, e contareivos todo o que é
recto ante o Señor.
3 Deus deu dous camiños aos fillos dos
homes, e dúas inclinacións, dous tipos
de acción, dous modos de acción e dúas
cuestións.
4 Polo tanto, todas as cousas son de
dúas en dúas, unha contra outra.
5 Porque hai dous camiños do ben e do
mal, e con estes están as dúas
inclinacións dos nosos peitos que os
discriminan.
6 Polo tanto, se a alma ten pracer na boa
inclinación, todas as súas accións son
na xustiza; e se peca enseguida
arrepíntese.
7 Porque, tendo os seus pensamentos
postos na xustiza, e botando fóra a
maldade, derruba inmediatamente o
mal e arranca o pecado.
8 Pero se se inclina á mala inclinación,
todas as súas accións están na maldade,
e afasta o bo e adhírese ao mal, e é
gobernado por Beliar; aínda que
funcione o que é bo, pervírteo no mal.
9 Pois sempre que comeza a facer o ben,
forza a causa da acción en mal para el,
xa que o tesouro da inclinación está
cheo dun espírito maligno.
10Entón, unha persoa pode con
palabras axudar ao ben por mor do mal,
pero o problema da acción leva á
maldade.
11 Hai un home que non se compadece
de quen serve o seu turno no mal; e esta
cousa baña dous aspectos, pero o todo é
malo.
12 E hai un home que ama ao que fai o
mal, porque preferiría ata morrer no
mal por el; e respecto diso está claro
que baña dous aspectos, pero o
conxunto é unha obra malvada.
13 Aínda que ten amor, é malo o que
oculta o mal por mor do bo nome, pero
o final da acción tende ao mal.
14 Outro rouba, fai inxustamente,
saquea, defrauda e compatízase con elo
dos pobres: este tamén ten un dobre
aspecto, pero todo é malo.
15 O que defrauda ao seu próximo
provoca a Deus e xura en mentira
contra o Altísimo, e aínda ten
compasión dos pobres: o Señor, que
mandaba a lei, descarta e provoca, e
aínda así alivia aos pobres.
3. 16 El contamina a alma e alegra o corpo;
mata a moitos, e compadece duns
poucos: isto tamén ten un dobre aspecto,
pero o conxunto é malo.
17 Outro comete adulterio e
fornicación, e absténdese de comer, e
cando xaxuna fai o mal, e co poder da
súa riqueza asolaga a moitos; e a pesar
da súa excesiva maldade cumpre os
mandamentos: isto tamén ten un dobre
aspecto, pero todo é malo.
18 Estes homes son lebres; limpo,
como os que dividen a pezuña, pero de
feito son impuros.
19 Porque Deus declarou así nas táboas
dos mandamentos.
20 Pero vós, fillos meus, non levades
dúas caras coma elas, de bondade e de
maldade; pero só unirse á bondade,
porque Deus ten a súa morada nel e os
homes deséxano.
21 Pero fuxe da maldade, destruíndo a
mala inclinación coas túas boas obras;
porque os que teñen dobre cara non
serven a Deus, senón ás súas propias
concupiscencias, para agradar a Beliar
e aos homes coma eles.
22 Pois os homes bos, mesmo os que
teñen unha soa cara, aínda que sexan
pensados polos que teñen dobre cara ao
pecado, son xustos ante Deus.
23 Porque moitos, ao matar aos
malvados, fan dúas obras, a boa e a
mala; pero todo é bo, porque arrincou e
destruíu o que é malo.
24 Un só odia ao home misericordioso
e inxusto, e ao home que comete
adulterio e xaxuna: isto tamén ten un
dobre aspecto, pero toda a obra é boa,
porque segue o exemplo do Señor, xa
que non acepta o que parece ben. como
o ben xenuíno.
25 Outro non desexa ver bo día cos que
non, para que non contamine o seu
corpo e contamine a súa alma; isto
tamén é de dobre cara, pero o conxunto
é bo.
26 Pois estes homes son coma os cervos
e as cervas, porque ao xeito dos animais
salvaxes parecen impuros, pero están
totalmente limpos; porque andan con
celo polo Señor e abstéñense do que
Deus tamén odia e prohibe polos seus
mandamentos, afastando o mal do bo.
27 Xa vedes, fillos meus, que hai dous
en todas as cousas, un contra o outro, e
o un está oculto polo outro: na riqueza
escóndese a cobiza, na convivencia a
borracheira, na risa a dor, no despilfarro
matrimonial.
28 A morte sucede á vida, a deshonra á
gloria, á noite ao día e ás tebras á luz; e
todas as cousas están baixo o día, as
cousas xustas baixo a vida, as cousas
inxustas baixo a morte; por iso tamén a
vida eterna agarda a morte.
29 Tampouco se pode dicir que a
verdade é mentira, nin o correcto mal;
porque toda a verdade está baixo a luz,
así como todas as cousas están baixo
Deus.
4. 30 Polo tanto, probei todas estas cousas
na miña vida, e non me aleguei da
verdade do Señor, e busquei os
mandamentos do Altísimo, camiñando
de acordo con todas as miñas forzas con
soltura de rostro cara ao bo. .
31 Por iso, tamén vós, fillos meus,
prestade atención aos mandamentos do
Señor, seguindo a verdade con sencillez
de rostro.
32 Porque os que teñen dobre cara son
culpables dun dobre pecado; pois
ambos fan o mal e teñen pracer nos que
o fan, seguindo o exemplo dos espíritos
do engano e loitando contra a
humanidade.
33 Por iso, fillos meus, gardades a lei
do Señor e non facedes caso do mal
como do ben; pero fíxate no que é
realmente bo e garda-lo en todos os
mandamentos do Señor, conversando
nel e descansando nel.
34 Porque os últimos fins dos homes
mostran a súa xustiza ou iniquidade
cando se atopan cos anxos do Señor e
de Satanás.
35 porque cando a alma marcha turbada,
é atormentada polo espírito maligno ao
que tamén serviu nas concupiscencias e
nas malas obras.
36 Pero se está en paz de gozo, atópase
co anxo da paz e lévao á vida eterna.
37 Non sexades, fillos meus, coma
Sodoma, que pecou contra os anxos do
Señor e pereceu para sempre.
38 Porque sei que pecarás e seredes
entregados nas mans dos vosos
inimigos; e a vosa terra quedará
desolada, os vosos lugares santos
destruídos, e seredes espallados polos
catro cantos da terra.
39 E seredes anulados na dispersión
que desaparece como auga.
40Ata que o Altísimo visite a terra,
vindo como home, cos homes comendo
e bebendo, e rompendo a cabeza do
dragón na auga.
41 El salvará a Israel e a todos os xentís,
Deus falando en persoa humana.
42 Por iso, tamén vós, fillos meus, dille
estas cousas aos vosos fillos, para que
non o desobedezcan.
43 Porque sei que certamente seredes
desobedientes, e certamente obraredes
impíos, non prestando atención á lei de
Deus, senón aos mandamentos dos
homes, sendo corrompidos pola
maldade.
44 E por iso seredes espallados como os
meus irmáns Gad e Dan, e non
coñeceredes as vosas terras, tribo e
lingua.
45 Pero o Señor reunirávos na fe
mediante a súa tenra misericordia, e por
amor de Abraham, Isaac e Xacob.
46 E cando lles dixo estas cousas,
mandoulles dicindo: Entérrame en
Hebrón.
5. 47 E quedou durmido e morreu de boa
vellez.
48 E os seus fillos fixeron como el lles
mandara, e levárono a Hebrón e
enterraronno cos seus pais.