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.
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.
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 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.
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.
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
The Book of Judges is the seventh book of the Hebrew Bible and the Christian Old Testament. In the narrative of the Hebrew Bible, it covers the time between the conquest described in the Book of Joshua and the establishment of a kingdom in the Books of Samuel, during which Biblical judges served as temporary leaders.
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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 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
The Book of Judges is the seventh book of the Hebrew Bible and the Christian Old Testament. In the narrative of the Hebrew Bible, it covers the time between the conquest described in the Book of Joshua and the establishment of a kingdom in the Books of Samuel, during which Biblical judges served as temporary leaders.
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English - The Book of Judges - King James Bible.pdf
Maltese-Testament-of-Issachar.pdf
1.
2. KAPITOLU 1
Issakar, il-ħames iben taʼ Ġakobb u
Lea. It-tifel bla dnub tal-kiri għall-
mandragori. Huwa jappella għas-
sempliċità.
1 Il-kopja tal-kliem ta’ Issakar.
2 Għax sejjaħ lil uliedu u qalilhom:
Isimgħu, uliedi, lil Issakar missierkom;
agħti widen għal kliem dak li hu
maħbub mill-Mulej.
3 Twieledt il-ħames iben lil Ġakobb,
bħala kiri għall-mandragori.
4 Għax ħu Ruben ġab il-mandragori
mill-għalqa, u Rakel iltaqgħet miegħu u
ħadithom.
5 U Ruben beka, u b’leħnu Leah ħarġet
ommi.
6 Issa dawn il- mandragoli kienu tuffieħ
li kellu riħa ħelwa li kien prodott fl- art
taʼ Ħaran taħt ravina taʼ l- ilma.
7 U Rakel qalet: “Ma nagħtihomx lilek,
imma huma jkunu għalija minflok it-
tfal.
8 Għax il-Mulej disprezza lili, u ma
wlidtx lil Ġakobb.
9 Issa kien hemm żewġ tuffieħ; u Lea
qalet lil Rakel: Biżżejjed li ħadt lil
żewġi: se tieħu dawn ukoll?
10 U Rakel qaltilha: “Dan il-lejl ikollok
lil Ġakobb għall-mandragori taʼ ibnek,
11 U Lea qaltilha: Ġakobb huwa tiegħi,
għax jien il-mara taʼ żgħożitu.
12 Imma Rakel qalet: Tiftaħarx, u
tiftaħarx lilek innifsek; għax ħarisni
quddiemek, u minħabba fija serva lil
missierna erbatax-il sena.
13 U kieku s-sengħa ma żdiedetx fuq l-
art u l-ħażen tal-bnedmin ipprospera,
issa ma kontx tara wiċċ Ġakobb.
14 Għax int m’intix martu, imma
b’sengħa ttieħdu lilu minfloki.
15 U missieri qarraqni, u neħħani f’dak
il-lejl, u ma ħalliex lil Ġakobb jarani;
għax kieku kont hemm, dan ma kienx
ġaralu.
16 Madankollu, għall- mandragoli qed
nikri lil Ġakobb għal lejl wieħed.
17 U Ġakobb għaraf lil Lea, u hi
tnissletni u wilditni, u minħabba l-kiri
jiena sejjaħt Issakar.
18 Imbagħad deher lil Ġakobb anġlu
tal-Mulej, u qal: Rachel għandha ttellaʼ
żewġt itfal, peress li hija rrifjutat il-
kumpanija maʼ żewġha u għażlet il-
kontinwenza.
19 U kieku Leah ommi ma ħallsitx iż-
żewġ tuffieħ minħabba l- kumpanija
tiegħu, hi kienet ikollha tmien ulied;
għal din ir-raġuni hi wildet sitta, u
Rakel wildet it-tnejn, għax minħabba l-
mandragori l-Mulej żarha.
20 Għax Hu kien jaf li minħabba t-tfal
hija xtaqet tissodisfa maʼ Ġakobb, u
mhux għax-xewqa taʼ pjaċir.
21 Għax għada reġgħet ċediet lil
Ġakobb.
22 Għalhekk, minħabba l-mandragoli,
il-Mulej semaʼ lil Rakel.
23 Għax għalkemm riedithom, ma
qatbithomx, imma offriethom fid-dar
tal-Mulej, u ppreżentathom lill-qassis
tal-Iktar Għoli li kien dak iż-żmien.
24 Għalhekk, meta kibert, uliedi, imxejt
b’qalb retta, u sirt biedja għal missieri u
ħuti, u ġibt il-frott mill-għalqa skond l-
istaġun tagħhom.
25 U missieri berikni, għax ra li jien
imxi fir-rettitudni quddiemu.
3. 26 U ma kontx impenjattiv f’għemili, u
lanqas għira u malizzjuż kontra l-
proxxmu tiegħi.
27 Qatt ma kkalunnejt lil ħadd, u lanqas
ma ċċensajt il-ħajja taʼ ħadd, billi nimxi
bħalma għamilt b’għajnejhom.
28 Għalhekk, meta kelli ħamsa u tletin
sena, ħadt mara għalija, għax ix- xogħol
tiegħi ħassejtni s- saħħa, u qatt ma ħsibt
dwar il- pjaċir man- nisa; imma
minħabba t-tbatija tiegħi, l-irqad
rebaħni.
29 U missieri dejjem feraħ bil-
korrettezza tiegħi, għax permezz tal-
qassis offrit lill-Mulej l-ewwel frott
kollu; imbagħad lil missieri wkoll.
30 U l-Mulej żied għaxart elef darba l-
benefiċċji Tiegħu f’idejja; u wkoll
Ġakobb, missieri, kien jaf li Alla għen
li ma nkunx mhux single.
31 Għax fuq il-foqra u l-maħqurin
kollha tajt it-tajjeb ta’ l-art fis-sewwa
ta’ qalbi.
32 U issa, ismagħni, uliedi, u imxu fl-
għaġeb taʼ qalbkom, għax jien rajt fiha
dak kollu li jogħġob lill-Mulej. '
33 Il-bniedem b’moħħ wieħed ma
jixraqx id-deheb, ma jolqotx lill-
proxxmu, ma jixxenqux wara diversi
ħelwin, ma jieħux gost b’ilbies varjat.
34 Hu ma jixtieqx jgħix ħajja twila,
imma jistenna biss ir-rieda t’Alla.
35 U l-ispirti tal-qerq m’għandhom l-
ebda setgħa kontrih, għax hu ma jħarisx
lejn is-sbuħija tan-nisa, biex ma
jħammeġx moħħu bil-korruzzjoni.
36 M’hemm l-ebda għira fil-ħsibijiet
tiegħu, l-ebda persuna malizzjuża ma
ġġiegħel ruħu tbattal, u lanqas
tinkwieta b’xewqa insatijabbli
f’moħħu.
37 Għax hu jimxi b’ruħ wieħed, u jara
kollox b’qalb retta, iwarrab għajnejn li
saru ħażin bl-iżball tad-dinja, biex ma
jarax il-perverżjoni taʼ xi wieħed mill-
kmandamenti tal-Mulej.
38 Żomm, għalhekk, uliedi, il-liġi
t’Alla, u sibu mhux miżżewġin, u imxu
bla ħtija, ma tilgħabx il-biża’ bl-affari
tal-proxxmu, imma ħobbu lill-Mulej u
lill-proxxmu, ħu mogħdrija għall-foqra
u d-dgħajjef.
39 Immilja dahrek lejn it-trobbija, u
tħabrek fil-ħidmiet f’kull xorta ta’
trobbija, billi toffri għotjiet lill-Mulej
b’radd il-ħajr.
40 Għax bl-ewwel frott taʼ l-art il-
Mulej ibierkkom, bħalma bierek lill-
qaddisin kollha minn Abel sa issa.
41 Għax l-ebda porzjon ieħor ma
jingħatalkom ħlief mix-xaħna taʼ l-art,
li l-frott tagħha jittellaʼ bix-xogħol.
42 Għax missierna Ġakobb berikni bil-
barkiet tal-art u tal-ewwel frott.
43 U Levi u Ġuda ġew igglorifikati
minn Ġeħova anke fost ulied Ġakobb;
għax il-Mulej tahom wirt, u lil Levi ta
s-saċerdozju, u lil Ġuda s-saltna.
44 U għalhekk tobduhom, u imxu fl-
għaġeb taʼ missierkom; għax ingħata lil
Gad li jeqred it-truppi li ġejjin fuq
Iżrael.
KAPITOLU 2
1 Kun af, għalhekk, uliedi, li fl-aħħar
żminijiet uliedkom se jabbandunaw is-
singles, u se jingħaqdu maʼ xewqa
insatijabbli.
2 U jħallu l-ħruxija, jersqu lejn il-
malizzja; u jabbandunaw il-
4. kmandamenti tal-Mulej, huma
jingħaqdu ma’ Beliar.
3 U jħallu t-trobbija, huma jsegwu l-
għerejjex ħżiena tagħhom stess, u
jitferrxu fost il-Ġentili, u jaqdu lill-
għedewwa tagħhom.
4 U għalhekk tagħtu dawn il-kmandi lil
uliedek, biex jekk jidnub, jerġgħu lura
aktar malajr għand il-Mulej; Għax Hu
ħanin, u jeħlishom, saħansitra biex
iġibhom lura f’arthom.
5 Araw, għalhekk, kif taraw, għandi
mija u sitta u għoxrin sena u ma nkun
konxju li nagħmel xi dnub.
6 Ħlief lil marti ma kont naf lil ebda
mara. Qatt ma għamilt iż-żína bl-irfigħ
ta’ għajnejja.
7 Ma xrobx inbid, biex b’hekk inkun
imqarraq;
8 Ma xtaqtx xi ħaġa mixtieqa li kienet
tal-proxxmu tiegħi.
9 Il-qerq ma nqalgħetx f’qalbi;
10 Gidba ma għaddietx minn xofftejja.
11 Jekk xi ħadd kien f’diffikultà,
ngħaqadt daqqa t’għajn ma’ tiegħu,
12 U qsamt il-ħobż tiegħi mal-foqra.
13 Jien għamilt it-twemmin, jiemi
kollha żammejt il-verità.
14 Ħabbejt lill-Mulej; bl-istess mod
ukoll kull bniedem b’qalbi kollha.
15 Hekk agħmlu intom ukoll dawn l-
affarijiet, uliedi, u kull spirtu taʼ Beliar
jaħrab minnkom, u l-ebda għemil taʼ
nies ħżiena m’għandu jaħkem fuqkom;
16 U kull bhima salvaġġa għandek
tissottometti, peress li għandek
magħkom l-Alla tas-sema u l-art u
timxu mal-bnedmin b’qalb waħda.
17 U wara li qal dawn l-affarijiet,
ikkmanda lil uliedu biex itellgħuh
f’Ħebron, u jidfnu hemmhekk fl-għar
maʼ missirijietu.
18 U fetaħ saqajh u miet, fi xjuħija
tajba; b’kull ħoss tar-riġlejn, u b’saħħa
bla waqfien, raqad l-irqad ta’ dejjem.