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 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.
2 Esdras is an apocalyptic book in some English versions of the Bible. Tradition ascribes it to Ezra, a scribe and priest of the fifth century BC, but scholarship places its composition between 70 and 218 AD.
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 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.
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 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.
2 Esdras is an apocalyptic book in some English versions of the Bible. Tradition ascribes it to Ezra, a scribe and priest of the fifth century BC, but scholarship places its composition between 70 and 218 AD.
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 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.
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
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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
Żabulun, is-sitt iben taʼ Ġakobb u Lea. L-
inventur u filantropu. Dak li tgħallem bħala
riżultat tal-plott kontra Ġużeppi.
1 Il-kopja tal-kliem taʼ Żabulun, li hu ordna
lil uliedu qabel ma miet fil-mija u erbatax-il
sena taʼ ħajtu, sentejn wara l-mewt taʼ
Ġużeppi.
2 U qalilhom: Isimgħuni, intom ulied
Żebulun, agħtu attenzjoni għall-kliem taʼ
missierkom.
3 Jien, Żabulun, twelidt rigal tajjeb għall-
ġenituri tiegħi.
4 Għax meta twelidt jien missieri żdied
ħafna ħafna, kemm fil-merħliet kif ukoll fil-
merħliet, meta bil-vireg mifruxa kellu s-
sehem tiegħu.
5 M’iniex konxju li dnibt il-jiem kollha
tiegħi, ħlief fil-ħsieb.
6 Lanqas ma niftakar li għamilt xi ħażen,
ħlief id-dnub tal-injoranza li għamilt kontra
Ġużeppi; għax għamilt patt ma’ ħuti li ma
ngħidx lil missieri x’kien sar.
7 Imma bkijt bil-moħbi għal ħafna jiem
minħabba Ġużeppi, għax bżajt minn ħuti,
għax ilkoll qablu li jekk xi ħadd jiddikjara s-
sigriet, jinqatel.
8 Imma meta xtaqu joqtluh, għidthom ħafna
bid-dmugħ biex ma jkunux ħatja ta’ dan id-
dnub.
9 Għax Simegħon u Gad ġew kontra
Ġużeppi biex joqtluh, u qalilhom bid-dmugħ:
Ħasra minni, ħuti, ħniena mill-imsaren taʼ
Ġakobb missierna: tpoġġix fuqi idejk biex
inxerred demm innoċenti, għax jien ma
dinnibx kontrik.
10 U jekk tabilħaqq dnibt, ikkastiguni bil-
kastig, ħuti, imma tpoġġix fuqi idejkom,
minħabba Ġakobb missierna,
11 U hekk kif qal dan il-kliem, nibki hekk
kif għamel hekk, ma stajtx inġorr il-
lamentazzjonijiet tiegħu, u bdejt nibki, u l-
fwied tiegħi tferraʼ, u s-sustanza kollha tal-
imsaren tiegħi ġiet maħlula.
12 U bkijt maʼ Ġużeppi u qalbi ddoqq, u l-
ġogi taʼ ġismi tregħdu, u ma stajtx nibqaʼ
bil- wieqfa.
13 U meta Ġużeppi rani nibki miegħu, u
kienu ġejjin kontrih biex joqtluh, ħarab
warajni u talabhom.
14 Imma sadattant Ruben qam u qal: Ejjew,
ħuti, ejjew ma noqtluhx, imma ejjew
nitfgħuh f’wieħed minn dawn il-ħofor
niexfa, li missirijietna ħaffru u ma sabu l-
ebda ilma.
15 Għax għalhekk il-Mulej ipprojbixxi li l-
ilma jitlaʼ fihom sabiex Ġużeppi jiġi
ppreservat.
16 U hekk għamlu, sakemm biegħuh lill-
Ishmaelins.
17 Għax fil-prezz tiegħu ma kellix sehem,
uliedi.
18 Imma Simegħon u Gad u sitta oħra minn
ħutna ħadu l-prezz taʼ Ġużeppi, u xtraw
sandlijiet għalihom, għan-nisa tagħhom u
għal uliedhom, u qalu:
19 M’aħniex se nieklu minnu, għax hu l-
prezz tad- demm taʼ ħuna, imma żgur li se
nkissruh taħt riġlejn, għax qal li kien se jkun
sultan fuqna, u għalhekk ejjew naraw x’se
jsir mill- ħolm tiegħu.
20 Għalhekk hemm miktub fil-kitba tal-liġi
taʼ Mosè, li kull min ma jqajjimx nisel lil
ħuh, is-sandlija tiegħu tinfetaħ, u jibżgħu
f’wiċċu.
21 U ħut Ġużeppi ma xtaqux li ħuhom jgħix,
u l-Mulej ħeles minnhom is-sandlija li libsu
kontra Ġużeppi ħuhom.
22 Għax meta daħlu l-Eġittu ġew maħlula
mill-qaddejja taʼ Ġużeppi barra l-bieb, u
għalhekk għoġbu lejn Ġużeppi bl-istess mod
tas-Sultan Fargħun.
23 U mhux biss għollu lejh, imma nbżqu
fuqu wkoll, u waqgħu quddiemu minnufih,
u għalhekk kienu mistħija qabel. l-Eġizzjani.
24 Għax wara dan l-Eġizzjani semgħu l-
ħażen kollu li kienu għamlu lil Ġużeppi.
25 U wara li nbiegħ ħuti qagħdu jieklu u
jixorbu.
26 Imma jien, minħabba ħasra għal Ġużeppi,
ma kellix, imma rajt il- ħofra, ladarba Ġuda
3. beżaʼ li Simegħon, Dan, u Gad ma jaħlux u
joqtluh.
27 Imma meta raw li ma niekolx, poġġewni
nħaresh, sakemm inbiegħ lill-Iżmajlin.
28 U meta Ruben ġie u semaʼ li waqt li kien
'il bogħod Ġużeppi kien inbiegħ, kera
ħwejġu, u jibki, qal:
29 Kif għandi nħares lejn wiċċ missieri
Ġakobb? U ħa l-flus u ġera wara n-
negozjanti iżda peress li naqas milli jsibhom
reġa’ mnikket.
30 Imma n- negozjanti kienu telqu mit- triq
wiesgħa u mxew mit- Trogloditi b’qasir
qasir.
31 Imma Ruben kien imnikket, u dakinhar
ma kielx.
32 Dan għalhekk ġie għandu u qal: La tibki,
la tnikket; għax sibna dak li nistgħu ngħidu
lil missierna Ġakobb.
33 Ejja noqtlu gidi tal-mogħoż, u ngħaddsu
fih il-kisja taʼ Ġużeppi; u ejjew nibagħtuha
lil Ġakobb, billi ngħidulu: Kun af, dan hu l-
ilbies ta’ ibnek?
34 U hekk għamlu. Għax neżgħu lil
Ġużeppi l-ilbies tiegħu meta kienu qed
ibigħuh, u libsu fuqu libsa ta’ lsir.
35 Issa Simegħon ħa l-kowt, u ma riedx
iċedi, għax xtaq jinqatagħha bis-sejf, peress
li kien irrabjat li Ġużeppi għex u li ma kienx
qatlu.
36 Imbagħad ilkoll qomna u qalulu: Jekk ma
taqtax il-kowt, ngħidu lil missierna li int
biss għamilt din il-ħaġa ħażina f’Iżrael.
37 U għalhekk tahom, u għamlu bħalma
kien qal Dan.
KAPITOLU 2
Huwa jħeġġeġ is-simpatija umana u l-fehim
tal-irġiel sħabu.
1 U issa tfal, jien intom biex iżżommu l-
kmandi tal-Mulej, u nuru ħniena mal-
proxxmu tagħkom, u jkollkom mogħdrija
ma’ kulħadd, mhux mal-bnedmin biss,
imma wkoll mal-bhejjem.
2 Minħabba dan kollu, il-Mulej berikni, u
meta ħuti kollha kienu morda, ħarabt
mingħajr mard, għax il-Mulej jaf l-iskopijiet
taʼ kull wieħed.
3 Mela, ikollkom mogħdrija f’qalbkom,
uliedi, għax bħalma bniedem jagħmel mal-
proxxmu, hekk ukoll jagħmel miegħu l-
Mulej.
4 Għax ulied ħuti kienu jimirdu u kienu qed
imutu minħabba Ġużeppi, għax ma wrewx
ħniena f’qalbhom; imma wliedi ġew
ippreservati mingħajr mard, kif tafu.
5 U meta kont fl- art taʼ Kangħan, ħdejn il-
kosta tal- baħar, għamilt qabda taʼ ħut għal
missieri Ġakobb; u meta ħafna kienu fgat
fil-baħar, bqajt bla ħsara.
6 Jien kont l-ewwel li għamilt dgħajsa biex
tbaħħar fuq il-baħar, għax il-Mulej tani
fehim u għerf fiha.
7 U nżilt tmun warajh, u ġibt qlugħ fuq
biċċa injama wieqfa oħra fin-nofs.
8 U nbaħħru fih tul ix-xtut, naqbad il-ħut
għad-dar taʼ missieri sakemm wasalna l-
Eġittu.
9 U bil- mogħdrija qsamt il- qabda tiegħi
maʼ kull barrani.
10 U jekk raġel kien barrani, jew marid, jew
xjuħ, jien għalli l-ħut, u libsejthom tajjeb, u
offrihom lill-bnedmin kollha, kif kull
bniedem kellu bżonn, imnikket bihom u
ħniena għalihom.
11 Għalhekk ukoll il-Mulej issodisfani
b’abbundanza ta’ ħut meta nqabad il-ħut;
għax min jaqsam mal-proxxmu jirċievi
ħafna iktar mill-Mulej.
12 Għal ħames snin qbadt il- ħut u tajtha lil
kull raġel li rajt, u kien biżżejjed għad- dar
kollha taʼ missieri.
13 U fis-sajf kont qbadt il-ħut, u fix-xitwa
kont inżamm nagħaġ ma’ ħuti.
14 Issa se nistqarrilkom dak li għamilt.
15 Jiena rajt raġel f’diffikultà minħabba l-
għira fix-xitwa, u ħassejtu mogħdrija, u
seraq ilbies bil-moħbi mid-dar taʼ missieri, u
tajtu lil dak li kien f’diffikultà.
16 Intom, għalhekk, uliedi, minn dak li Alla
jagħtikom, juru mogħdrija u ħniena
mingħajr tfixkil mal-bnedmin kollha, u
agħtu lil kull bniedem b’qalb tajba.
4. 17 U jekk ma jkollkomx x’tagħtu lil min
għandu bżonn, ikollkom mogħdrija għalih
fil- imsaren tal- ħniena.
18 Naf li idi ma sabx il-biex nagħti lilu dak
li kellu bżonn, u imxejt miegħu nibki għal
sebaʼ stadji, u l-imsaren tiegħi jixxennqu
lejh b’mogħdrija.
19 Ikollkom, għalhekk, infuskom ukoll,
uliedi, mogħdrija ma’ kull bniedem bil-
ħniena, biex il-Mulej ukoll ikollu mogħdrija
u ħniena minnkom.
20 Għax ukoll fl-aħħar jiem Alla jibgħat il-
mogħdrija Tiegħu fuq l-art, u kulfejn isib
imsaren ta’ ħniena jgħammar fih.
21 Għax fil-grad li fih bniedem għandu
mogħdrija għall-ġirien tiegħu, fl-istess grad
għandu wkoll il-Mulej fuqu.
22 U meta ninżlu l-Eġittu, Ġużeppi ma
ġarrab ebda ħtija kontra tagħna.
23 Lil min tagħti kas, agħmlu intom ukoll,
uliedi, tapprovaw lilkom infuskom mingħajr
mali, u ħobbu lil xulxin; u tawx kont, kull
wieħed minnkom, ħażen kontra ħuh.
24 Għax dan ikisser l-għaqda u jifred il-
familja kollha, u jfixkel ir-ruħ, u jegħleb il-
wiċċ.
25 Osserva, għalhekk, l- ilmijiet, u kun af
meta jgħumu flimkien, jiknes tul ġebel,
siġar, art, u affarijiet oħra.
26 Imma jekk jinqasmu f’ħafna nixxigħat, l-
art tiblagħhom, u jisparixxu.
27 Hekk tkunu intom ukoll jekk tkunu
maqsumin. Tkunx, għalhekk, maqsuma
f'żewġt irjus għal dak kollu li għamel il-
Mulej, għandu biss ras waħda, u żewġ
spallejn, żewġ idejn, żewġ saqajn, u l-
membri kollha li fadal.
28 Għax bil-kitba taʼ missirijieti tgħallimt li
intom tkunu maqsumin f’Iżrael, u timxu
wara żewġ slaten, u tagħmlu kull
abominazzjoni.
29 U l-għedewwa tagħkom iwasslukom fil-
jasar, u intom tkunu mħeġġa ħażin fost il-
Ġentili, b’ħafna dgħufijiet u tribulations.
30 U wara dawn l-affarijiet intom tiftakru
fil-Mulej u tindem, u Hu jkollu ħniena
minnkom, għax Hu ħanin u mogħdrija.
31 U ma jagħtix kont tal-ħażen kontra wlied
il-bnedmin, għax huma laħam, u huma
mqarrqa bl-għemejjel ħżiena tagħhom stess.
32 U wara dawn l-affarijiet se jqum
għalikom il-Mulej innifsu, id-dawl tal-
ġustizzja, u intom tirritornaw lejn artkom.
33 U intom taraw lilu f’Ġerusalemm,
minħabba ismu.
34 U għal darb’oħra bil-ħażen taʼ l-
għemejjel tagħkom tqanqluh għar-rabja,
35 U intom tiġu mkeċċija minnu sa żmien
il- konsum.
36 U issa, uliedi, ittnikktux li jien qed
immut, u lanqas titwaqqaʼ għax ġejt fi
tmiemi.
37 Għax jien se nqum mill-ġdid f’nofskom,
bħala ħakkiem f’nofs uliedu; u nifraħ f’nofs
it-tribù tiegħi, dawk li jżommu l-liġi tal-
Mulej u l-kmandamenti ta’ missierhom
Żabulun.
38 Imma l-Mulej iġib in-nar ta’ dejjem fuq
il-ħażin, u jeqridhom fil-ġenerazzjonijiet
kollha.
39 Imma jien issa qed nitgħaġġel lejn il-
mistrieħ tiegħi, bħalma għamlu wkoll
missirijieti.
40 Imma tibżgħu mill-Mulej Alla tagħna
bil-qawwa kollha tagħkom il-jiem kollha taʼ
ħajtek.
41 U meta qal dawn l-affarijiet raqad, fi
xjuħija tajba.
42 U wliedu poġġewh ġo tebut tal-injam. U
wara tellgħuh u difnu f’Ħebron, ma’
missirijietu.