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.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The Book of Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC.
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.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
The Book of Sirach or Ecclesiasticus is a Jewish work, originally written in Hebrew. It consists of ethical teachings, from approximately 200 to 175 BCE, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach. Joshua is sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.
The Book of Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC.
The Book of Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
The Book of Obadiah is a book of the Bible whose authorship is attributed to Obadiah, a prophet who lived in the Assyrian Period. Obadiah is one of the Twelve Minor Prophets in the final section of Nevi'im, the second main division of the Hebrew Bible.
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 Book of Judith is a deuterocanonical book included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible but excluded from the Hebrew canon and assigned by Protestants to the apocrypha. Judith with the Head of Holofernes – painting by Lucas Cranach the Elder
The narrative of Bel and the Dragon is incorporated as chapter 14 of the extended Book of Daniel. The original Septuagint text in Greek survives in a single manuscript, Codex Chisianus, while the standard text is due to Theodotion, the 2nd-century AD revisor. This chapter, along with chapter 13, is considered deuterocanonical: it was unknown to early Rabbinic Judaism, and while it is considered non-canonical by most Protestants, it is canonical to Eastern Orthodox Christians, and is found in the Apocrypha section of 80 Protestant Bibles.
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.
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
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 Zephaniah is the ninth of the Twelve Minor Prophets of the Old Testament and Tanakh, preceded by the Book of Habakkuk and followed by the Book of Haggai. Zephaniah means "Yahweh has hidden/protected," or "Yahweh hides".
The Book of Obadiah is a book of the Bible whose authorship is attributed to Obadiah, a prophet who lived in the Assyrian Period. Obadiah is one of the Twelve Minor Prophets in the final section of Nevi'im, the second main division of the Hebrew Bible.
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 Book of Judith is a deuterocanonical book included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible but excluded from the Hebrew canon and assigned by Protestants to the apocrypha. Judith with the Head of Holofernes – painting by Lucas Cranach the Elder
The narrative of Bel and the Dragon is incorporated as chapter 14 of the extended Book of Daniel. The original Septuagint text in Greek survives in a single manuscript, Codex Chisianus, while the standard text is due to Theodotion, the 2nd-century AD revisor. This chapter, along with chapter 13, is considered deuterocanonical: it was unknown to early Rabbinic Judaism, and while it is considered non-canonical by most Protestants, it is canonical to Eastern Orthodox Christians, and is found in the Apocrypha section of 80 Protestant Bibles.
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.
The Epistle of Jude is the penultimate book of the New Testament as well as the Christian Bible. It is traditionally attributed to Jude, brother of James the Just, and thus possibly a brother of Jesus as well. Jude is a short epistle written in Koine Greek.
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 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.
More from Filipino Tracts and Literature Society Inc. (20)
2. BUNG 1-NA
Jakoba leh Leaii fapa pangana Isakara
a ni. Mandrakes atana hire fa sual nei
lo. A awlsam zawngin a appeal a ni.
1 Isakara thusawi copy.
2 A fapate a ko va, an hnênah: “Ka fate
u, in pa Isakara thu hi ngaithla rawh u;
Lalpa duh tak thusawi chu ngaithla
rawh u.
3 Jakoba fapa pangana ka piang a,
mandrake-te hlawhah ka nei a.
4 Ka unaupa Reubena chuan lo ata
mandrake a rawn keng a, Rakili chuan
a lo hmuak a, a la ta a.
5 Tin, Reubena chu a tap a, a aw ri
chuan ka nu Leaii chu a lo chhuak ta a.
6 Tin, chûng mandrake-te chu Haran
rama tui luang hnuaia awm apple rimtui
tak tak an ni.
7 Tin, Rakili chuan: “Ka pe lo vang che,
fa aiah ka tan an ni ang,” a ti a.
8 Lalpa chuan mi hmusit a, Jakoba fa
ka hrin loh avangin.
9 Tin, apple pahnih a awm a; tin, Leaii
chuan Rakili hnênah: “Ka pasal i man
hi a tawk tawh ang che: hengte pawh hi
i la ve dawn em ni?”
10 Tin, Rakili chuan a hnênah: “Vawiin
zân hian Jakoba hi i fapa mandrake atân
i nei ang a;
11 Tin, Leaii chuan a hnênah: Jakoba
chu ka ta a ni, a tleirawl lai nupui ka ni
si a.
12 Nimahsela Rakili chuan: Inchhuang
suh la, inchhuang suh; i hmaah mi hual
a, keimah avang hian kum sawm leh
pali kan pa rawng a bawl a.
13 Leiah hian kut themthiamna a lo
pung lo va, mihring sualna pawh a
hlawhtling lo a nih chuan, tunah Jakoba
hmel i hmu lo vang.
14 Nang chu a nupui i ni lo va, kei
aiawhin a hnênah hruai i ni zâwk si a.
15 Tin, ka pa chuan mi bum a, chumi
zân chuan mi sawn a, Jakoba chuan mi
hmuh a phal lo va; chutah chuan ka
awm tawh a nih chuan hetiang hi a
chungah a thleng lo vang.
16 Nimahsela, mandrakes atan Jakoba
chu zan khat atân ka ruai che a ni.
17 Tin, Jakoba chuan Leaii chu a hria a,
a rai a, mi hrin a, hlawh avângin Isakara
tia koh ka ni.
18 Chutichuan, Lalpa vântirhkoh
Jakoba hnênah a lo inlâr a, “Rakili
chuan a pasal nêna inkawp duh lo va,
insûm theihna a thlang avângin fa
pahnih a hring ang,” a ti a.
19 Tin, ka nu Leaiin a pâwlte tân apple
pahnih chu pe lo se chuan fapa pariat a
hring ang; chu mi avang chuan paruk a
hrin a, Rakili chuan pahnih a hring a:
Mandrake avângin Lalpa chuan a rawn
tlawh a.
20 Ani chuan fate avângin Jakoba nêna
awm a duh tih a hria a, hlimna châkna
avâng ni lovin.
21 A tûkah Jakoba chu a pe leh ta si a.
22 Chutichuan, mandrake avângin
Lalpa chuan Rakili thu chu a ngaithla a.
23 Anmahni chu duh mah se, a man lo
va, Lalpa ina a hlan a, chutih laia awm
Chungnungbera puithiam hnênah a
hlan a ni.
24 Chutichuan, ka fate u, ka lo puitlin
chuan, thinlung dik takin ka leng a, ka
pa leh ka unaute tan lo neitu ka ni a, a
hun azirin lova rah ka rawn keng a.
25 Tin, ka pa chuan mal min sâwm a, a
hmaah dik takin ka kal tih a hmu a.
3. 26 Tin, ka thiltihah mi buai ka ni lo va,
ka ṭhenawmte chungah pawh inhuatna
leh sualna ka ni hek lo.
27 Tu mah ka sawichhiat ngai lo va, mi
nunna pawh ka sawisel ngai lo va, mit
khata ka awm angin ka kal a.
28 Chutichuan, kum sawmthum leh
panga ka nihin nupui ka nei ta a, ka
thawhrimna hian ka chakna a tichhe a,
hmeichhiate nena nawmna ka
ngaihtuah ngai lo; mahse, ka
thawhrimna avangin mutna chuan min
hneh ta a ni.
29 Ka pa chu ka felna chu a lâwm fo
ṭhîn a, puithiam hmanga rah hmasa
zawng zawng Lalpa hnêna ka hlan
avângin; tichuan ka pa hnenah pawh.
30 Tin, Lalpa chuan ka kutah a hlâwkna
chu a let sâng sâwmin a tipung a; tin, ka
pa Jakoba pawhin ka nupui pasal neih
lohna chu Pathianin a pui tih a hria
bawk.
31 Mi rethei leh tihduhdah tuar zawng
zawngte chu ka thinlung chauhvin leia
thil ṭhate chu ka pe si a.
32 Tin, tûnah, ka fate u, mi ngaithla ula,
in thinlung pum puiin kal rawh u, Lalpa
lawm zawng zawng chu ka hmu tawh si
a. ' .
33 Mi pakhatin rangkachak a duh lo va,
a ṭhenawmte a tichhe lo va, thil tui chi
hrang hrang a duh lo va, incheina chi
hrang hrangah a lâwm lo.
34 Dam rei a duh lo va, Pathian
duhzawng chauh a nghak zawk a ni.
35 Tin, bumna thlaraute chuan a
chungah thuneihna an nei lo, hmeichhe
mawina chu a en ngai lo va,
chutilochuan a rilru chu
bawlhhlawhnain a tibawlhhlawh ang.
36 A ngaihtuahnaah inhuatna a awm lo
va, mi sualin a nunna a tichhe lo va, a
rilruah duhthusam tihreh theih lohin a
lungngai hek lo.
37 Ani chu nunna nei lovin a kal a,
thinlung dik takin engkim a en a,
khawvêl dik lohna avanga thil sual tih
mitte chu a pumpelh a, chutilochu
Lalpa thupêk eng emaw tihdanglamna
chu a hmu ang.
38 Chuvângin, ka fate u, Pathian dân
chu vawng ula, nupui pasal nei lovin
awm ula, bumna nei lovin awm ula, in
ṭhenawmte sumdâwnna lama buaipui
lovin, Lalpa leh in vêngte hmangaih
zâwk ula, mi rethei leh chak lote chu
khawngaih rawh u.
39 Lo neihna lamah chibai bûk ula,
loneih kawng tinrêngah thawkrim ula,
lâwmthu sawiin Lalpa hnênah thilpêk
hlan rawh u.
40 Abela aṭanga tûn thlenga mi
thianghlim zawng zawngte mal a sâwm
ang bawkin Lalpa chuan lei rah hmasa
berte nên mal a sâwm ang che u.
41 Lei thau, a rahte thawhrimna avânga
tihngheh a nih loh chuan chanvo dang
pêk in awm lo.
42 Kan pa Jakoba chuan leilung
malsâwmna leh rah hmasa ber
malsâwmnain mi malsâwm si a.
43 Tin, Levia leh Juda chu Jakoba fate
zîngah pawh Lalpa chawimawiin an
awm a; Lalpan rochan a pe a, Levia
hnenah puithiam hna a pe a, Juda
hnenah ram a pe bawk si a.
44 Chutichuan, an thu awih ula, in pa
nupui nei loin awm rawh u; Israel-ho
chunga sipai lo kal turte tihboral turin
Gada hnenah pek a ni si a.
4. BUNG 2-NA
1 Chutichuan, ka fate u, hun
hnuhnûngah chuan in fapate chuan
pasal nei lote chu an kalsan ang a,
châkna tihreh theih loh chu an vuan ang
tih hre rawh u.
2 Bum lohna kalsanin, sualna chu a
hnaih ang; tin, Lalpa thupêkte chu
kalsanin Beliar-ah an vuan ang.
3 Tin, loneih chu kalsanin, anmahni
remruatna sualte chu an zui ang a,
Jentailte zîngah an darh ang a, an
hmêlmate rawng an bâwl ang.
4 Chuvângin, in fate hnênah heng
thupêkte hi in pe em, an sual chuan
Lalpa hnêna an kîr leh thuai theih nân;
A khawngaihthlak a, an ramah hruai kir
leh turin a chhanchhuak dawn si a.
5 Chutichuan, ngai teh u, in hmuh ang
hian kum za leh sawmhnih leh paruk ka
ni tawh a, sual engmah tih ka hre lo.
6 Ka nupui lo chu hmeichhia ka la hre
lo. Ka mit chawisangin uirena ka ti ngai
lo.
7 Uain ka in lo va, a hruai bo tûrin;
8 Ka ṭhenawm thil duhthusam reng
reng ka duh lo.
9 Ka thinlungah bumna a lo chhuak lo;
10 Ka hmuiah chuan dawt a kal lo.
11 Tupawh lungngai a awm chuan ka
thaw chu a thaw nên ka thlunzawm a;
12 Tin, ka chhang chu mi retheite
hnênah ka sem a.
13 Pathian ngaihsakna ka thawk a, ka
dam chhung zawngin thutak ka vawng
reng a.
14 Lalpa chu ka hmangaih a; chutiang
bawkin mi tin ka thinlung zawng
zawngin.
15 Nangni pawhin heng thilte hi ti ve
rawh u, ka fate u, Beliar thlarau tinreng
chu in lakah an tlanchhia ang a, mi sual
thiltih reng rengin in chungah ro a rel lo
vang;
16 Tin, ramsa tinrêng chu in thunun tûr
a ni, lei leh vâna Pathian in neih
avângin, mihringte nêna rilru puin in
lêng dâwn avângin.
17 Tin, chûng thu chu a sawi zawh
chuan a fapate chu Hebron-ah hruai
chho tûrin thu a pe a, chutah chuan a pi
leh pute nên pûkah phum tûrin thu a pe
a.
18 Tin, a ke a phar a, a thi ta a; taksa
peng tin thawm nen, chakna pawh
tihtawp lohvin, chatuan mut chu a
muhil ta a ni.