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.
The Book of Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
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 Habakkuk is the eighth book of the 12 minor prophets of the Bible. It is attributed to the prophet Habakkuk, and was probably composed in the late 7th century BC. The original text was written in the Hebrew language.
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
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 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
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
Sundanese Soul Winning Gospel Presentation - Only JESUS CHRIST Saves.pptx
Latin - Testament of Asher.pdf
1.
2. Caput 1
Aser decimus filius Iacob et Zelphe.
Explicatio personalitatis dualis. Prima
Jekyll et Ide narratio. Pro dicto Legis
Compensationis quod Emerson
frueretur, videatur Vers.
1 Exemplar testamenti usque ad Aser,
quæ locutus est ad filios suos, anno
centesimo vigesimo quinto vitæ suæ.
2 Ipse enim cum adhuc valeret, dixit ad
eos: Audite, filii Aser, patri vestro, et
omnia recta coram Domino annunciabo.
3 Duas vias dedit Deus filiis hominum,
et duas inclinationes, et duas actiones,
et duos modos agendi, et duas
quaestiones.
4 Omnia ergo duo, unum contra
alterum.
5 Duae enim sunt viae bonae et malae,
quibus duae inclinationes in pectoribus
discernentes.
6 Si ergo anima delectatur in
beneplacito, omnes actiones eius sunt
in iustitia; et si peccaverit, continuo
poenitet.
7 Cogitans enim justitiam, et repellens
malitiam, protinus destruxit malum, et
peccatum eradicat.
8 Quod si ad malam inclinationem
inclinaverit, omnia opera eius in
iniquitate sunt, et propulsat bonum et
adhæret malo, et regitur a Beliar; etiam
si bonum operaretur, ad malum vertit.
9 Cum enim bene agere coeperit, ad
malum ei compelleret, quoniam
thesaurus inclinationis plenus est
spiritu malo.
10 Qui potest quidem verbis prodesse
propter malum, sed causa actionis
adducit ad malum.
11 Est homo qui non miseretur ei, qui
servit in malo; quae res duas habet, sed
totum malum est.
12 Et est homo qui diligit malum:
quoniam etiam pro eo mori in malo. et
de hoc patet quod duo est, sed totum
opus malum.
13 Etiam si diligit, tamen malus est: qui
celat mala pro bono nomine, finis vero
actionis ad malum tendit.
14 Alius furatur, inique agit, spoliat,
defraudat, simul miseretur pauperis: et
hoc duplex est, sed totum malum.
15 Qui defraudat proximum suum
exasperat Deum, et in Altissimum jurat,
et misertus est pauperis: Dominum qui
custodit legem, reprobat, et exacerbat:
et tamen reficit pauperem.
16 coinquinat animam et laetificat
corpus Multos interficit, et paucos
miserescit: hoc quoque duplex, sed
totum malum est.
17 Alius mœchatur et fornicatur, et
abstinet a escis; et cum ieiunat mala
facit, et in virtute divitiarum suarum
multos opprimit; et tamen nimia eius
nequitia facit praecepta: hoc quoque
3. duplicem habet rationem, sed totum
malum est.
18 Lepores sunt isti; munda, sicut
ungulam dividunt, re vera autem
immunda sunt.
19 Deus enim in tabulis mandatorum
sic locutus est.
20 Vos autem, filii, nolite induere duas
facies suas, bonitate et malitia, et
dolosa animas; sed bonitati tantum
inhaere, quoniam Deus in ea habitat, et
homines eam desiderant.
21 Auferte malum ex opprobrium, ut
averseris voluntatem tuam bonis
operibus tuis. Nam qui bilingues sunt,
non Deo serviunt, sed concupiscentiis
suis, ut placeant sibi Beliar et
hominibus similes.
22 Nam viri boni, et qui unius sunt
faciei, cum viderint duplices peccatum
esse, iusti sunt apud Deum.
23 Multi enim, qui occidunt impios
opera duo faciunt, boni et mali; sed
totum bonum est, quod evulsit ac
destruxit malum.
24 unum hominem odit misericordem
et iniustum et adulterum et ieiunat et
hoc duplex aspectus est totum autem
opus bonum quoniam secutus est
Domini exemplum quoniam non quasi
bonum simile accipit ut genuinum
bonum.
25 Alius autem dies non vult videre
bonum, ne polluat corpus suum et
animam suam polluat; hoc quoque
duplex est, sed totum bonum est.
Tales enim sunt cervis et cervis, quia
more ferarum immundi videntur, sed
sunt omnino mundi; quia zelo domini
ambulant, et abstinent ab iis quae Deus
odit et prohibet per mandata sua,
propulsat malos a bonis.
27 Videte, pueri, quoniam in omnibus
duo sunt, unum contra alterum, et
alterum ab altero latet: in divitiis latet
avaritia, in convivio ebrietas, in risu
dolor, in nuptiis luxuria.
28 mors in vitam succedit ignominiosae
gloriae nox hodie et tenebrae luci
omnia sub die, justa sub vita, injusta
sub morte; quare et vita aeterna mortem
manet.
29 Nec potest dici verum esse
mendacium, nec rectum nefas; omnis
enim veritas sub luce est, sicut omnia
sub Deo sunt.
30 haec igitur omnia temptavi in vita
mea et a veritate Domini non erravi et
mandata Altissimi exquiram ambulans
secundum omnem virtutem meam in
simplicitate oris ad bonum .
31 Attendite ergo et vos, filii, mandata
Domini, veritatem in simplicitate
vultus.
32 Qui enim duplicia sunt, duplici
crimine sunt; nam et faciunt malum et
delectantur facientibus exemplum
spirituum dolositatis et repugnantes
hominibus.
4. 33 Vos ergo, filii, custodite legem
Domini, et nolite attendere ad malum
sicut bonum; sed aspice in rem bonam,
et in omnibus mandatis domini custodi,
conversationem in ea et in eo
requiescam.
34 hi enim fines hominum iustitiam
suam vel iniustitiam ostendunt, cum
Angelis Domini et Satanae conveniant.
35 anima enim recedente turbata
cruciatur a dæmonio, qui militavit in
desideriis et operibus malis.
36 Si autem pacificus est cum gaudio,
occurrit angelo pacis, et ducit illum in
vitam æternam.
37 Nolite fieri, filii mei sicut Sodoma,
quæ peccaverunt in angelos Domini, et
perierunt in sæculum sæculi.
38 Scio enim quia peccabitis, et
trademini in manus inimicorum
vestrorum. Dissipatione dissipabitur
terra vestra, et sancta vestra deserta, et
in quattuor angulos terrae dispergentur.
39 Dissipatione dissipabitur quasi aqua,
et non erit requies quasi aqua.
40 Donec visitet Altissimus terram,
veniens Se homo, comedens et bibens
homines, et conterens caput draconis in
aqua.
41 Ipse salvabit Israel et omnes gentes,
Deus loquens in persona hominis.
42 Itaque et vos facite, filii mei, hæc
annuntiate filiis vestris, ne non pareatis
ei.
43 Scio enim quoniam non increduli
eritis, et impios vere agitis, non
attendentes legem Dei, sed mandata
hominum, corrumpentes per malitiam.
44 Propter quod dispersi vos sicut Gad
et Dan fratres mei, et nescietis terras
vestras, tribus et lingua.
45 Sed congregabit vos Dominus in
fide propter misericordiam suam,
propter Abraham, Isaac, et Iacob.
46 Et cum hæc dixisset, praecepit eis,
dicens: Sepelite me in Hebron.
47 et obdormivit in senectute bona et
mortuus est.
48 Et fecerunt filii ejus sicut præceperat
eis: et tulerunt in Hebron, et sepelierunt
eum cum patribus suis.