The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
1 Maccabees is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons.
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 Gospel of James or The Protevangelion is a second-century infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the couple to Bethlehem, the birth of Jesus, and events immediately following.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC Jewish work describing how God tests the faithful, responds to prayers, and protects the covenant community.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
1 Maccabees is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons.
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 Gospel of James or The Protevangelion is a second-century infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the couple to Bethlehem, the birth of Jesus, and events immediately following.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
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.
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.
(A Psalm of David.) The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. Psalm 27:1,3,14
More Related Content
More from Filipino Tracts and Literature Society Inc.
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.
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.
(A Psalm of David.) The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. Psalm 27:1,3,14
More from Filipino Tracts and Literature Society Inc. (20)
2. KAPITOLU 1
Ġuda, ir-raba’ iben ta’ Ġakobb u Lea. Huwa l-ġgant, l-
atleta, il-gwerrier; jirrakkonta għemejjel erojċi. Jiġri
tant malajr li jista’ jegħleb lil ċurba.
1 Il-kopja tal-kliem taʼ Ġuda, dak li qal lil uliedu qabel
ma miet.
2 Għalhekk inġabru flimkien u ġew għandu, u qalilhom:
Isimgħu, uliedi, lil Ġuda missierkom.
3 Jien kont ir-raba’ iben imwieled lil missieri Ġakobb; u
Lea ommi semmietni Ġuda, u qalet, Inrodd ħajr lill-
Mulej, għax tani wkoll ir-raba’ iben.
4 I kien veloċi fi żgħożiti, u ubbidjenti lejn missieri
f’kollox.
5 U onora lil ommi u lil oħti ommi.
6 U ġara li meta sirt raġel, missieri berikni, u qalli, Int
tkun sultan, li jirnexxi f’kollox.
7 U l-Mulej wera lili f’xogħli kollha kemm fl-għalqa kif
ukoll fid-dar.
8 Naf li ġrajt ċenba, u qbadtha, u ħejjejt il- laħam għal
missieri, u hu kiel.
9 U l-bajd kont nikkontrolla fil-ġiri, u jaqbeż dak kollu li
kien fil-pjanuri.
10 Debba selvaġġa qbadt, u qbadtha u dommejtha.
11 Qtilt iljun u qtilt tifel minn ħalqu.
12 Ħadt ors minn sieq u xeħtu fl- irdum, u tgħaffeġ.
13 Qrejt fuq il- ħanżir selvaġġ, u qabduh waqt li kont
niġri, qrattu f’qasir.
14 Leopard f’Ħebron qabeż fuq il-kelb tiegħi, u jien
qbadtu minn denb, u xeħtu fuq il-blat, u nkisser fi tnejn
15 Sibt barri selvaġġ jitma’ fl-għelieqi, u qabadha minn
qrunu, u ddawwarha u stordih, tefagħh minn fuqi u qtiltu.
16 U meta ż-żewġ slaten tal-Kangħanin ġew miksija, bl-
armatura kontra l-merħliet tagħna, u ħafna nies
magħhom, ġrajt waħdi fuq is-sultan taʼ Ħażor, u tajtu
fuq il-gabbiet u kaxkruh, u għalhekk qtiltu. .
17 U l- ieħor, is- sultan taʼ Tappuħa, waqt li qagħad
fuq iż- żiemel tiegħu, qtilt, u għalhekk xerred lill-
poplu kollu tiegħu.
18 Akor, is-sultan, raġel taʼ statura ġgant, sibt, jerfaʼ
ġavellini quddiem u wara waqt li kien bilqiegħda fuq iż-
żiemel, u qabad ġebla taʼ sittin libbra, u raddilha u saqt
iż-żiemel tiegħu, u qtiltu.
19 U iġġilidt ma’ dan l-ieħor għal sagħtejn; u qtiltlu t-
tarka fi tnejn, u qtiltlu saqajh u qtiltu.
20 U waqt li kont qed inneħħilu l- pedina, ara disaʼ rġiel
sħabu bdew jiġġieldu miegħi,
21 U jien inferi l- ilbies tiegħi fuq idi; u tajtilhom ġebel,
u qtilt erbgħa minnhom, u l-bqija ħarbu.
22 U Ġakobb missieri qatel lil Beelesath, sultan tas-
slaten kollha, ġgant b’saħħa, għoli tnax-il kubitu.
23 U l- biżaʼ waqaʼ fuqhom, u baqgħu jiġġieldu kontra
magħna.
24 Għalhekk missieri kien ħieles mill- ansjetà fil-
gwerer meta kont maʼ ħuti.
25 Għax hu ra f’viżjoni dwari li anġlu tas-setgħa kien
jimxi warajja kullimkien, biex ma nkunx megħlub.
26 U fin-nofsinhar ġiet fuqna gwerra akbar minn dik
f’Sikem; u ngħaqadt fil-battalja ma’ ħuti, u kont insegwi
elf raġel, u qtilt minnhom mitejn raġel u erba’ sultan.
27 U tlajt fuq il- ħajt, u qtilt erbaʼ rġiel setgħanin.
28 U għalhekk qbadna lil Ħasor, u ħadna l- ħamra kollha.
29 U l- għada tlaqna lejn Aretan, belt b’saħħitha u
b’ħitan u inaċċessibbli, u heddidna bil- mewt.
30 Imma jien u Gad resaqna min-naħa tal-lvant tal-belt,
u Ruben u Levi fuq il-punent.
31 U dawk li kienu fuq il-ħajt, ħasbu li konna
waħedhom, inġibdu kontra tagħna.
32 U għalhekk ħuti telgħu bil-moħbi l-ħajt fuq iż-żewġ
naħat bi zokk, u daħlu fil-belt, filwaqt li l-irġiel ma
kinux jafu.
33 U ħadniha b’xifer is-sejf.
34 U għal dawk li kienu ħadu kenn fit-torri, aħna taw in-
nar lit-torri u ħadna kemm lilu kif ukoll, lilhom.
35 U waqt li konna nitilqu, l- irġiel taʼ Tappugħa ħatfu
l- ħila tagħna, u meta raw dan, iġġieldu magħhom.
36 U qtililhom. kollha u rkupraw it-tħassir tagħna.
37 U meta kont fl-ilmijiet taʼ Kozeba, l-irġiel taʼ Ġobel
ġew kontra tagħna għall-battalja.
38 U iġġilidna magħhom u qlibnahom; u l-alleati
tagħhom minn Silo qtilna, u ma ħallejnihomx is-setgħa li
jidħlu kontra tagħna.
39 U l- irġiel taʼ Makir ġew fuqna fil- ħames jum, biex
jaqbdu l- ħatma tagħna; u attakkajnahom u rbaħnihom fi
battalja ħarxa, għax kien hemm għadd taʼ rġiel setgħanin
fosthom, u qtilnihom qabel ma telgħu t-telgħa.
40 U meta wasalna l- belt tagħhom, in- nisa tagħhom
xebgħu fuqna ġebel minn fuq l- għoljiet li fuqha kienet
il- belt.
41 U jien u Simeon konna lilna nfusna wara l-belt, u
qbadna l-għoli, u qerdejna din il-belt ukoll.
42 U l-għada qalilna li s-sultan tal-belt taʼ Gaax maʼ.
kienet ġejja kontra tagħna ospitanti qawwija.
43 Għalhekk, jien u Dan fhimna lilna nfusna bħala
Amorin, u bħala alleati morna fil-belt tagħhom.
44 U fil-profondità tal-lejl ġew ħutna u ftħulhom il-
bibien; u qridna l-irġiel kollha u l-beni tagħhom, u ħadna
bħala priża dak kollu li kien tagħhom, u t-tliet ħitan
tagħhom waqqajna.
45 U qorbu lejh Thamna, fejn kienet is-sustanza kollha
tar-rejiet ostili.
46 Imbagħad ġejt insultat minnhom, għalhekk irrabjt, u
ġrajt kontrihom lejn is-samit; u baqgħu jitfgħu kontrija
ġebel u darts.
47 U kieku Dan ħu ma għenix, kienu joqtluni.
48 Għalhekk ġejna fuqhom b’rabja, u kollha ħarbu; u
għaddew minn triq oħra, iġġieldu missieri, u hu għamel
paċi magħhom.
49 U ma għamilnihom l-ebda weġġgħa, u saru tributarji
għalina, u tajna lilhom il-poter tagħhom.
50 U jien bnejt lil Thamna, u missieri bena lil Pabael.
51 Kelli għoxrin sena meta seħħet din il-gwerra. U l-
Kangħanin beżgħu minni u minn ħuti.
52 U kelli ħafna baqar, u kelli bħala kap tar-ragħaj Iram
l-Adullam.
3. 53 U meta mort għandu rajt lil Parsaba, is- sultan taʼ
Adullam; u qalilna, u għamilna festa; u meta kont
imsaħħan tani lil bintu Bathshua bħala mara.
54 Hi rabtiet lil Er, u Onan u Xela; u tnejn minnhom il-
Mulej laqat, għax Xela għexet, u wliedu intom intom.
KAPITOLU 2
Ġuda jiddeskrivi xi sejbiet arkeoloġiċi, belt b’ħitan tal-
Ħadid u bibien tar-ram. Għandu jiltaqa’ ma’
avventuruża.
1 U tmintax-il sena missieri baqaʼ fil-paċi maʼ ħuh Esaw,
u uliedu magħna, wara li ġejna mill- Mesopotamja, minn
Laban.
2 U meta ntemmu t-tmintax-il sena, fl-erbgħin sena taʼ
ħajti, Esaw, ħu missieri, ġie fuqna maʼ poplu qawwi u
b’saħħtu.
3 U Ġakobb laqat lil Għesaw bi vleġġa, u ttieħed midrub
fuq il- Muntanja Sejr, u waqt li kien sejjer miet
f’Anoniram.
4 U nimxu wara wlied Għesaw.
5 Issa kellhom belt b’ħitan tal-ħadid u bibien tar-ram; u
ma stajniex nidħlu fiha, u kkampjna madwaru, u
assedjajnaha.
6 U meta ma fetħulniex f’għoxrin jum, waqqaft sellum
f’għajnejn kulħadd u bit-tarka tiegħi fuq rasi tlajt,
insostni l-attakk tal-ġebel, ‘il fuq minn tliet talenti piż; u
qtilt erbgħa mill-irġiel setgħanin tagħhom.
7 U Ruben u Gad qatlu sitta oħrajn.
8 Imbagħad talbu minna termini taʼ paċi; u wara li ħadna
parir ma’ missierna, irċevejnahom bħala tributarji.
9 U tawna ħames mitt kors qamħ, ħames mitt banju żejt,
ħames mitt kejl inbid, sal-ġuħ, meta ninżlu l-Eġittu.
10 U wara dawn l-affarijiet ibni Er ħa għal mara lil
Tamar, mill-Mesopotamja, bint Aram.
11 Issa Er kien ħażin, u kien fil- bżonn dwar Tamar,
għax hi ma kinitx mill- art taʼ Kangħan.
12 U fit-tielet lejl anġlu tal-Mulej laqtu.
13 U ma kienx għarafha skond l-għelieqi ħażina taʼ
ommu, għax ma xtaqx li jkollu tfal magħha.
14 Fil-jiem tal-festa tat-tieġ tajtha lil Onan fiż-żwieġ; u
hu wkoll fil-ħażen ma għarafhiex, għalkemm dam
magħha sena.
15 U meta heddidtu, daħal għaliha, imma xerred iż-
żerriegħa mal-art, skond il-kmand taʼ ommu, u miet
ukoll bil-ħażen.
16 U xtaqt nagħtiha lil Xela wkoll, imma ommu ma
ħallietx; għax għamlet il-ħażen kontra Tamar, għax ma
kinitx l-bniet ta’ Kangħan, kif kienet hi wkoll.
17 U kont naf li r- razza tal- Kangħanin kienet
ħażina, imma l- impuls taż- żgħożija għamli moħħi.
18 U meta rajtha tferraʼ l- inbid, minħabba l-
intossikazzjoni taʼ l- inbid, tqarraq, u ħadtha
għalkemm missieri ma kienx taha parir.
19 U waqt li kont barra hi marret u ħadet għal Sela mara
minn Kangħan.
20 U meta kont naf x’għamlet, saħtitha fid- dieqa taʼ
ruħi.
21 U hi wkoll mietet bil- ħażen tagħha flimkien maʼ
wliedha.
22 U wara dawn l-affarijiet, waqt li Tamar kienet armla,
wara sentejn semgħet li jien kont nitla’ biex nagħġeb in-
nagħaġ tiegħi, u żejjen lilha nnifisha bil-ħwejjeġ tal-
għarusa, u qagħad bilqiegħda fil-belt Enaim ħdejn il-
bieb.
23 Għax kienet liġi taʼ l- Amorin, li dik li kienet se
tiżżewweġ kellha toqgħod iż- żína sebat ijiem ħdejn il-
bieb.
24 Għalhekk, billi kont fis-sakra bl-inbid, ma għarafhiex;
u s-sbuħija tagħha qarraqni, permezz tal-moda tat-tiżjin
tagħha.
25 U dawwart lejha, u għedt: Ħa nidħol għandek.
26 U qalet: X’se tagħtini? U tajtha l-bastun tiegħi, u ċ-
ċintura tiegħi, u d-dijadem tas-saltna tiegħi b’rahan.
27 U dħalt lejha, u hi tnisslet.
28 U ma kontx naf x’għamilt, xtaqt noqtolha; imma hi
bagħtet bil-moħbi l-wegħdiet tiegħi, u tpoġġini għall-
mistħija.
29 U meta sejjaħtilha, smajt ukoll il-kliem sigriet li
kellimt meta kont tinsab magħha fis-sakra tiegħi; u ma
stajtx noqtolha, għax kienet mingħand il-Mulej.
30 Għax jien għedt, biex ma jkunx hekk għamlet dan
b’mod sottili, wara li rċeviet ir-rahan mingħand mara
oħra.
31 Imma jien ma erġajtx erġajt ħdejha waqt li kont
ngħix, għax kont għamilt din l- abominazzjoni f’Iżrael
kollu.
32 Iktar minn hekk, dawk li kienu fil-belt qalu li ma kien
hemm ebda prostituta fil-bieb, għax kienet ġejja minn
post ieħor, u qagħdet għal xi żmien fil-bieb.
33 U ħsibt li ħadd ma kien jaf li kont dħalt fiha.
34 U wara dan wasalna I l-Eġittu lil Ġużeppi, minħabba
l-ġuħ.
35 U kelli sitta u erbgħin sena, u tlieta u sebgħin sena
għext fl- Eġittu.
KAPITOLU 3
Huwa jagħti pariri kontra l-inbid u x-xewqa bħala ħażen
tewmin. "Għax min hu fis-sakra ma għandu riverenza lil
ħadd." (Vers 13).
1 U issa nikkmandakom, uliedi, isimgħu lil Ġuda
missierkom, u żommu kliemi biex twettaq l-ordinanzi
kollha tal-Mulej, u tobdu l-kmandi ta’ Alla.
2 U timxix wara x-xewqat tagħkom, u lanqas fl-
immaġinazzjoni tal-ħsibijiet tagħkom b’qalb superjuri; u
tiftaħx bl-għemejjel u l-qawwa taż-żgħożija tagħkom,
għax dan ukoll hu ħażin f’għajnejn il-Mulej.
3 Peress li ftajjar ukoll li fil-gwerer ebda wiċċ taʼ mara
sabiħa qatt ma tħajjarni, u ċanfar lil ħu Ruben dwar
Bilħa, il-mara taʼ missieri, l-ispirti taʼ l-għira u taż-żína
nbaħħru kontrija, sakemm imtedd maʼ Batshua l-
Kangħanin, u Tamar, li kienet miżżewġa lil uliedi.
4 Għax jien għedt lil missieri: Jien se nieħu parir maʼ
missieri, u hekk nieħu lil bintek.
4. 5 U ma riedx imma urieni maħżen bla limitu taʼ deheb
f’isem bintu; għax be kien sultan.
6 U żejjenha bid-deheb u l-perli, u ġagħlilha tferraʼ l-
inbid għalina fil-festa bis-sbuħija tan-nisa.
7 U l-inbid warrab għajnejja, u l-pjaċir għama qalbi.
8 U sirt inħobbu u mmedt magħha, u kisir il-
kmandament tal- Mulej u l- kmandament taʼ missirijieti,
u ħadtha bħala mara.
9 U l-Mulej ippremjani skond l-immaġinazzjoni ta’ qalbi,
peress li ma kellix ferħ fi uliedha.
10 U issa, uliedi, ngħidilkom, tixkrux bl-inbid; għax l-
inbid iwarrab il-moħħ mill-verità, u jqanqal il-passjoni
tax-xewqa, u jmexxi l-għajnejn fl-iżball.
11 Għax l-ispirtu taż-żína għandu l-inbid bħala ministru
biex jagħti pjaċir lill-moħħ; għax dawn it-tnejn ineħħu
wkoll il-moħħ tal-bniedem.
12 Għax jekk bniedem jixrob l-inbid għas-sokor, dan
ifixkel il-moħħ bi ħsibijiet maħmuġin li jwasslu għaż-
żína, u jsaħħan il-ġisem għal unjoni karnali; u jekk ikun
hemm l-okkażjoni tax-xewqa, jagħmel id-dnub, u ma
jistħiex.
13 Dan hu r-raġel mibrux, uliedi; għax min hu fis-sakra
ma jimraħ lil ħadd.
14 Għax, ara, ġagħamilni wkoll niżbalja, u b’hekk ma
kontx mistħija mill-kotra fil-belt, peress li quddiem
għajnejn kulħadd ħriġt lejn Tamar, u għamilt dnub kbir,
u kxif il-kisi tal-mistħija ta’ wliedi.
15 Wara li xrobt l- inbid ma ridtx il- kmandament taʼ
Alla, u ħadt mara taʼ Kangħan bħala mara.
16 Għax ħafna diskrezzjoni għandu bżonn il-bniedem li
jixrob l-inbid, uliedi; u hawnhekk hemm diskrezzjoni
fix-xorb ta 'l-inbid, bniedem jista' jixrob sakemm iżomm
il-pudur.
17 Imma jekk imur lil hinn minn dan il-limitu, l-ispirtu
tal-qerq jattakkalu moħħu, u jġiegħel lis-sakra jitkellem
bil-ħmieġ, u jikser u ma jistħiex, imma saħansitra
jiftaħar bil-mistħija tiegħu, u jqis lilu nnifsu onorevoli.
18 Min iwettaq iż- żína ma jagħrafx meta jbati t- telfa, u
ma jkunx mistħija meta jitqiegħed għad- diżunur.
19 Għax għalkemm raġel ikun sultan u jwettaq iż-żína,
huwa mneħħi mis-saltna tiegħu billi jsir ilsir taż-żína,
bħalma jien stess batejt.
20 Għax tajt il-bastun tiegħi, jiġifieri, il-qagħda tat-tribù
tiegħi; u ċ-ċintura tiegħi, jiġifieri, il-qawwa tiegħi; u d-
dijadema tiegħi, jiġifieri l-glorja tas-saltna tiegħi.
21 U tassew indejt minn dawn l-affarijiet; inbid u laħam
ma niekolx sa x-xjuħija, u lanqas ma rajt ferħ.
22 U l- anġlu t’Alla wrieni li n- nisa għal dejjem
għandhom jaħkmu fuq is- sultan u fuq it- tallab bl-
istess mod.
23 U mingħand is- sultan jieħdu l- glorja tiegħu, u r-
raġel qalbieni s- setgħa tiegħu, u mingħand it- tallaba
saħansitra dak iċ- ċkejken li hu l- qagħda tal- faqar
tiegħu.
24 Osservaw, għalhekk, uliedi, il-limitu t-tajjeb fl-inbid;
għax hemm fih erbaʼ spirti ħżiena -- ta ' lust , ta ' xewqa
sħuna , ta ' profligacy , ta ' qligħ filthy .
25 Jekk tixrob l-inbid bil-ferħ, kunu modesti fil-biża’ ta’
Alla.
26 Għax jekk bil-ferħ tagħkom jitlaq il-biża’ ta’ Alla,
allura tqum is-sokor u s-sakra tisraq.
27 Imma jekk tridu tgħixu b’mod sobri, tmissu l-inbid
xejn, biex ma tidinbu bi kliem taʼ għajb, u fi ġlied u
malafama, u ksur tal-kmandamenti taʼ Alla, u intom
titilfu qabel iż-żmien tagħkom.
28 Iktar minn hekk, l- inbid jikxef il- misteri taʼ Alla u
tal- bnedmin, bħalma jien ukoll rrivelajt il-
kmandamenti taʼ Alla u l- misteri taʼ Ġakobb missieri
lill- mara Kangħanija Batshua, li Alla qalni biex ma
nirrivelax.
29 U l- inbid huwa kawża kemm taʼ gwerra kif ukoll taʼ
konfużjoni.
30 U issa, nikkmandakom, uliedi, biex ma tħobbux il-
flus, u lanqas tħarsu lejn is-sbuħija tan-nisa; għax
minħabba l-flus u s-sbuħija ġejt imqarraq lejn Batshua l-
Kangħanin.
31 Għax naf li minħabba dawn iż-żewġ affarijiet ir-razza
tiegħi se taqa’ fil-ħażen.
32 Għax anke rġiel għorrief fost uliedi se jħammġu, u
jġiegħlu li s-saltna taʼ Ġuda titnaqqas, li l-Mulej tani
minħabba l-ubbidjenza tiegħi lejn missieri.
33 Għax jien qatt ma għamilt niket lil Ġakobb, missieri;
għal kull ħaġa tkun xi tkun ikkmanda jien.
34 U Iżakk, missier missieri, berikni biex inkun sultan
f’Iżrael, u Ġakobb kompla berikni bl-istess mod.
35 U naf li minni għandha tiġi stabbilita s-saltna.
36 U naf x’ħażen se tagħmlu fl-aħħar jiem.
37 Oqogħdu, għalhekk, uliedi, miż-żína u l-imħabba
għall-flus, u ismaʼ lil Ġuda missierkom.
38 Għax dawn l-affarijiet jirtiraw au mil-liġi ta 'Alla, u
agħma l-inklinazzjoni tar-ruħ, u jgħallmu arroganza, u
ma tħallix bniedem li jkollu mogħdrija fuq il-proxxmu.
39 Huma jisirqulu r-ruħ minn kull tjubija, u jgħakksuh
b’ħidmiet u nkwiet, u jkeċċu l-irqad minnu, u jibilgħu
ġismu.
40 U jfixkel is-sagrifiċċji ta’ Alla; u ma jiftakarx fil-
barka ta’ Alla, ma jisma’x minn profeta meta jitkellem,
u jirrinunzja l-kliem ta’ Alla.
41 Għax hu lsir ta’ żewġ passjonijiet kuntrarji, u ma
jistax jobdi lil Alla, għax għamlu ruħu, u jimxi bil-
ġurnata bħal bil-lejl.
42 Uliedi, l-imħabba tal-flus twassal għall-idolatrija;
għax, meta jiġu mqarrba permezz tal-flus, il-bnedmin
isemmu bħala allat lil dawk li mhumiex allat, u jġiegħel
lil min għandu jaqa’ fil-ġenn.
43 Minħabba l-flus tlift lil uliedi, u kieku l-indiema
tiegħi, u l-umiljazzjoni tiegħi, u t-talb taʼ missieri ma
ġewx aċċettati, kont imt bla tfal.
44 Imma Alla ta missirijieti kellu ħniena minni, għax
għamilt dan bl-injoranza.
45 U l-prinċep tal-qerq għama lili, u dnibt bħala
bniedem u bħala laħam, billi kont korrotta bid-dnubiet; u
tgħallimt id-dgħufija tiegħi stess waqt li ħsibt lili nnifsi
invinċibbli.
46 Kun af, għalhekk, uliedi, li żewġ spirti jistennew fuq
il-bniedem—l-ispirtu tal-verità u l-ispirtu tal-qerq.
47 U f’nofs hemm l-ispirtu ta’ fehim tal-moħħ, li għalih
jappartjeni li jdur kulfejn irid.
5. U l-għemejjel tal-verità u l-għemil tal-qerq huma
miktuba fuq il-qlub tal-bnedmin, u kull wieħed
minnhom jaf il-Mulej.
49 U m’hemm l-ebda ħin li fih l-għemejjel tal-bnedmin
jistgħu jinħbew; għax fuq il-qalb stess ġew miktuba
quddiem il-Mulej.
50 U l-ispirtu tal-verità jixhed kollox, u jakkuża lil
kollox; u l-midneb jinħaraq minn qalbu stess, u ma jistax
iqajjem wiċċu lejn l-imħallef.
KAPITOLU 4
Ġuda jagħmel tixbiha ħaj dwar it- tirannija u profezija
koroh dwar il- morali tas- semmiegħa tiegħu.
1 U issa, uliedi, jien nikkmandalkom, ħobbu lil Levi,
biex tibqgħu, u tgħollux lilkom infuskom kontrih, biex
ma tinqerdux għalkollox.
2 Għax lili l-Mulej ta s-saltna, u lilu s-saċerdozju, u Hu
poġġa s-saltna taħt is-saċerdozju.
3 Lili ta l-affarijiet fuq l-art; lilu l-affarijiet fis-smewwiet.
4 Kif is-sema huwa ogħla mill-art, hekk huwa s-
saċerdozju ta 'Alla ogħla mis-saltna ta' l-art, sakemm ma
jaqax permezz tad-dnub mill-Mulej u ma jkunx dominat
mis-saltna ta 'l-art.
5 Għax l-anġlu tal-Mulej qalli: Il-Mulej għażel lilu aktar
milli lilek, biex jersaq lejh, jiekol mill-mejda tiegħu u
joffrilu l-ewwel frott tal-affarijiet magħżula taʼ wlied
Israel; imma int tkun sultan ta’ Ġakobb.
6 U int tkun fosthom bħall-baħar.
7 Għax bħalma, fuq il-baħar, il-ġust u l-inġusti
jinxtegħlu, xi wħud jittieħdu fil-jasar filwaqt li xi wħud
jiġu mogħnijin, hekk ukoll kull razza ta’ bnedmin tkun
fik: xi wħud jitfaqqru, jittieħdu fil-jasar, u oħrajn isiru
sinjuri bis-serq. il-possedimenti ta’ ħaddieħor.
8 Għax is-slaten ikunu bħall-mostri tal-baħar.
9 Huma għandhom jibilgħu l-irġiel bħall-ħut: l-ulied u l-
bniet tal-irġiel ħielsa għandhom huma skjavi; djar,
artijiet, merħliet, flus għandhom jisirqu:
10 U bil- laħam taʼ ħafna għandhom jitimgħu b’mod
żbaljat lill- ħwawar u l- krejnijiet; u javvanzaw fil-ħażen
fil-kobezza mgħollija, u jkun hemm profeti foloz bħal
tempesta, u jippersegwitaw lill-irġiel ġusti kollha.
11 U l-Mulej iġib fuqhom firdiet xulxin.
12 U jkun hemm gwerer kontinwi f’Iżrael; u fost
bnedmin ta’ razza oħra tintemm is-saltna tiegħi, sakemm
tiġi s-salvazzjoni ta’ Iżrael.
13 Sakemm jidher Alla tal-ġustizzja, biex Ġakobb, u l-
Ġentili kollha jistrieħu fis-sliem.
14 U hu jħares il-qawwa tas-saltna tiegħi għal dejjem;
għax il-Mulej għarafni b’ġurament li ma kienx se jeqred
is-saltna minn nisli għal dejjem.
15 Issa għandi ħafna niket, uliedi, minħabba l-lewdship
u s-sħaħar, u l-idolatrija tagħkom li intom tipprattikaw
kontra s-saltna, wara dawk li għandhom spirti familjari,
diviners, u demonji tal-iżball.
16 Intom tagħmlu lill-bniet tagħkom ikantaw bniet u
prostituti, u tħalltu fl-abominazzjonijiet tal-Ġentili.
17 Minħabba f’hekk il-Mulej iġib fuqkom il-ġuħ u l-
pestilenza, il-mewt u s-sejf, it-tiġrib mill-għedewwa, u t-
tgħajjir tal-ħbieb, il-qtil tat-tfal, l-istupru tan-nisa, is-serq
tal-possedimenti, il-ħruq tat-tempju. ta’ Alla, il-qerda
tal-art, il-jasar tagħkom infuskom fost il-Ġentili.
18 U għandhom jagħmlu xi wħud minnkom ewnuki
għan-nisa tagħhom.
19 Sakemm il-Mulej iżurkom, meta b’qalb perfetta
tindem u timxu fil-kmandamenti kollha Tiegħu, u Hu
jtellagħkom mill-jasar fost il-Ġentili.
20 U wara dawn l-affarijiet tqum lilek kewkba
mingħand Ġakobb fis-sliem,
21 U bniedem iqum minn nisli, bħax-xemx tal-ġustizzja,
22 Imxi maʼ wlied il- bnedmin bil- ħlewwa u t- tjieba;
23 U ebda dnub m’għandu jinstab fih.
24 U s-smewwiet jinfetħulu, biex iferra l-ispirtu,
saħansitra l-barka tal-Missier Qaddis; u Hu għandu
jferra l-ispirtu tal-grazzja fuqkom;
25 U intom tkunu għalih uliedu fil-verità, u nimxu fil-
kmandamenti Tiegħu l-ewwel u l-aħħar.
26 Imbagħad ix- xeptru tas- saltna tiegħi jiddi; u mill-
għerq tiegħek iqum zokk; u minnha tikber il-bastun tal-
ġustizzja lill-Ġentili, biex jiġġudikaw u jsalvaw lil dawk
kollha li jsejħu lill-Mulej.
27 U wara dawn l-affarijiet Abraham u Iżakk u Ġakobb
iqumu għall-ħajja; u jien u ħuti nkunu kapijiet tat-
tribujiet ta’ Iżrael:
28 Levi l-ewwel, jien it-tieni, Ġużeppi t-tielet, Benjamin
ir-raba’, Simegħon il-ħames, Issakar is-sitt, u hekk
kollox fl-ordni.
29 U l-Mulej bierek lil Levi, u lill-Anġlu tal-Preżenza,
lili; il-poteri tal-glorja, Simeon; is-sema, Ruben; l-art,
Issakar; il-baħar, Żabulun; il-muntanji, Ġużeppi; it-
tabernaklu, Benjamin; id-dawl, Dan; Għeden, Naftali;
ix-xemx, Gad; il-qamar, Asher.
30 U intom tkunu l-poplu tal-Mulej, u jkollkom ilsien
wieħed; u ma jkun hemm ebda spirtu ta’ qerq ta’ Beliar,
għax hu jitfa’ fin-nar għal dejjem.
31 U dawk li mietu bin- niket iqumu bil- ferħ, u dawk li
kienu fqar minħabba l- Mulej isiru sinjuri, u dawk li
jinqatlu minħabba l- Mulej iqumu għall- ħajja.
32 U l- qriev taʼ Ġakobb jiġru bil- ferħ, u l- ajkli taʼ
Iżrael se jtiru bil- ferħ; u l-poplu kollu jigglorifika lill-
Mulej għal dejjem.
33 Osservaw, għalhekk, uliedi, il-liġi kollha tal-Mulej,
għax hemm tama għal dawk kollha li jżommu sod ma,
triqat Tiegħu.
34 U qalilhom: Araw, jien illum immut quddiem
għajnejkom, mija u dsatax-il sena.
35 Ħa ħadd ma jidfni bi ilbies għali, u lanqas ma jiftaħli
l- imsaren, għax hekk jagħmlu s- slaten; u ġġorni
miegħek sa Ħebron.
36 U Ġuda, meta qal dawn l-affarijiet, raqad; u wliedu
għamlu skond dak kollu li ordnalhom, u difnuh f’Ħebron,
ma’ missirijietu.