The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The Book of 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".
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
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 Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The Book of 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".
Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
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 Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
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 Chronicles is a book in the Hebrew Bible, found as two books in the Christian Old Testament. Chronicles is the final book of the Hebrew Bible, concluding the third section of the Jewish Tanakh, the Ketuvim.
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.
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.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
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The Story of Ahikar, folktale of Babylonian or Persian origin, about a wise and moral man who supposedly served as one of the chief counselors of Sennacherib, king of Assyria (704–681 bc). Like the biblical Job, Ahikar was a prototype of the just man whose righteousness was sorely tested and ultimately rewarded by God.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
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 Chronicles is a book in the Hebrew Bible, found as two books in the Christian Old Testament. Chronicles is the final book of the Hebrew Bible, concluding the third section of the Jewish Tanakh, the Ketuvim.
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.
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.
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Romans 3:24-26
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1.
2. अध्याय १
बेन्जामिन, याक
ू ब र राहेलको बाह्रौं छोरा, पररवारको
बच्चा, दार्शमनक र परोपकारी बन्छन्।
1 बेन्जामिनका वचनहरूको प्रमिमलमप, जुन उहााँले
आफ्ना छोराहरूलाई एक सय पच्चीस वर्श बााँचेपमछ
पालन गनश आज्ञा मदनुभयो।
2 अमन उहााँले मिनीहरूलाई चुम्बन गनुशभयो, र
भन्नुभयो: जसरी इसहाक अब्राहािको बुढेसकालिा
जन्मेका मिए, त्यसरी नै ि पमन याक
ू बको लामग
जन्मेको मिएाँ ।
3 अमन िेरी आिा राहेलले िलाई जन्म मदौंदा िरेपमछ,
िसाँग दू ध मिएन। त्यसैले िलाई मबल्हाले उसको
दासीले दू ध चुसाएको मियो।
4 मकनभने राहेलले यूसुफलाई जन्माएपमछ बाह्
वर्शसम्म बााँझी रहे। र मिनले बाह् मदनसम्म उपवास
बसेर प्रभुलाई प्रािशना गररन्, र मिनले गभशविी भइन् र
िलाई जन्माइन्।
5 मकनमक िेरा बुबाले राहेललाई असाध्यै िाया
गनुशहुन्थ्यो, र उहााँबाट दुई छोराहरू जन्मेको देख्न
सक
ू न् भनी प्रािशना गनुशभयो।
6 यसकारण िलाई बेन्यािीन अिाशि् मदनको छोरो
भमनन्थ्यो।
7 अमन जब ि इमजप्टिा गएाँ , जोसेफकहााँ, र िेरो भाइले
िलाई मचने, उसले िलाई भन्यो: उनीहरूले िेरो
बुबालाई क
े भने जब उनीहरूले िलाई बेचेका मिए?
8 अमन िैले उसलाई भनें, मिनीहरूले मिम्रो कोटलाई
रगिले डुबाएर पठाए, र भने: जान्नुहोस् मक यो मिम्रो
छोराको कोट हो।
9 अमन उसले िलाई भन्यो: त्यसै गरी, भाइ, जब
मिनीहरूले िलाई िेरो कोट फ
ु कामलमदए, मिनीहरूले
िलाई इश्माएलीहरूलाई मदए, र मिनीहरूले िलाई
कम्मरको लुगा मदए, र िलाई कोराश लगाए र िलाई
भाग्न भने।
10 अमन िलाई लट्ठीले मपट्नेहरू िध्ये एकजनाको
लामग, एउटा मसौंहले उसलाई भेट्यो र उसलाई िायो।
11 अमन यसरी उनका सहयोगीहरू डराए।
12 त्यसकारण, िेरा छोराछोरीहरू, क
े मििीहरूले
पमन स्वगश र पृथ्वीका परिप्रभु परिेश्वरलाई प्रेि गछौ र
असल र पमवत्र िामनस जोसेफको उदाहरण पछ्याउाँदै
उहााँका आज्ञाहरू पालन गछौ।
13 अमन मििीहरूको मदिाग असल होस्, जसरी
मििीहरूले िलाई मचन्छर। मकनभने जसले आफ्नो
मदिागलाई ठीकसाँग नुहाउाँछ उसले सबै क
ु रा
ठीकसाँग देख्छ।
14 परिप्रभुको भय िान् र आफ्नो मछिेकीलाई प्रेि
गर। र यद्यमप बेमलयारका आत्माहरूले िपाईौंलाई
हरेक खराबीिा सिाउने दावी गरे िापमन मिनीहरूले
िेरो भाइ जोसेफिामि नभएको जस्तै, िपाईौंिामि
प्रभुत्व पाउनेछै नन्।
15 कमि िामनसहरूले उहााँलाई िानश चाहन्थे, र
परिेश्वरले उहााँलाई ढाल गनुशभयो!
16 मकनमक जो परिेश्वरको भय राख्छ र आफ्नो
मछिेकीलाई प्रेि गछश उसलाई बेमलयारको आत्माले
प्रहार गनश सक्दैन, परिेश्वरको डरले ढामलएको छ।
17 न ि िामनस वा जनावरहरूको यन्त्रद्वारा उसलाई
र्ासन गनश समक
ाँ दैन, मकनमक उसलाई आफ्नो
मछिेकीप्रमि रहेको प्रेिद्वारा परिप्रभुले सहायिा
गनुशभएको छ।
18 मकनमक जोसेफले हाम्रा बुबालाई पमन मबन्ती गरे मक
उनले आफ्ना भाइहरूका लामग प्रािशना गरून्, मक
परिप्रभुले उनीहरूलाई पापको रूपिा दोर्
मदनुभएन जुन उनीहरूले उहााँसािु गरेका मिए।
19 अमन यसरी याक
ू बले कराए: िेरो असल छोरो,
मििीले आफ्नो बुबा याक
ू बको आन्द्रािामि मवजय
हामसल गरेका छर।
20 अमन उसले उसलाई अाँगालो हाल्यो र दुई
घण्टासम्म चुम्बन गयो, यसो भन्दै:
3. 21 परिेश्वरको िुिा, र सौंसारको िुक्तिदािाको बारेिा
स्वगशको अगिवाणी िपाईौंिा पूरा हुनेछ, र एक मनदोर्
िामनस अधिी िामनसहरूको लामग सुक्तिनेछ, र एक
पापहीन िामनस करारको रगििा अधिी
िामनसहरूको लामग िनेछ। , अन्यजामिहरू र
इस्राएलको िुक्तिको लामग, र बेमलयार र उनका
सेवकहरूलाई नष्ट गनेछ।
22 त्यसकारण, िेरा छोराछोरीहरू, असल िामनसको
अन्त्य देख्नुहुन्छ?
23 उहााँको अनुकिाको अनुयायी हुनुहोस्,
त्यसकारण, असल मदिागले, मक मििीहरूले पमन
िमहिाको िुक
ु ट लगाउन सक्छर।
24 मकनमक असल िामनसको आाँखा अाँध्यारो हुाँदैन।
मकनभने मिनीहरू पापी भए िापमन उहााँले सबै
िामनसहरूलाई दया देखाउनुहुन्छ।
25 अमन मिनीहरूले खराब मनयिले योजना बनाए
िापमन। उसको बारेिा, राम्रो काि गरेर उसले
खराबीलाई मजत्छ, परिेश्वरबाट ढाल भएर। अमन
उहााँले धिीहरूलाई आफ्नो प्राण जस्तै प्रेि गनुशहुन्छ।
26 यमद कसैको िमहिा हुन्छ, उसले उसलाई ईर्ष्ाश
गदैन। यमद कोही धनी छ भने, ऊ ईर्ष्ाश गदैन। यमद
कोही वीर छ भने, उसले प्रर्ौंसा गछश । उसले प्रर्ौंसा
गरेको असल िामनस; गरीब िामनसलाई उसले दया
देखाउाँछ। किजोरहरूिामि उहााँ दया गनुशहुन्छ।
उसले परिेश्वरको प्रर्ौंसा गाउाँछ।
27 अमन जसलाई असल आत्माको अनुग्रह छ उसलाई
उसले आफ्नै प्राण जस्तै िाया गछश ।
28 त्यसकारण, यमद िपाईौंसाँग पमन राम्रो मदिाग छ
भने, त्यसपमछ दुवै दुष्ट िामनसहरू िपाईौंसाँग र्ाक्तन्तिा
हुनेछन्, र अपिानजनकहरूले िपाईौंलाई आदर
गनेछन् र असलिफ
श फक
श नेछन्। र लोभीहरू
मिनीहरूको अत्यमधक इच्छाबाट िात्र रोमकने छै नन्,
िर मिनीहरूको लोभका वस्तुहरू पमन
पीमडिहरूलाई मदन्छन्।
२९ यमद मििीहरूले राम्रो गयौ भने, अर्ुद्ध आत्माहरू
पमन मििीहरूबाट भाग्नेछन्। अमन जनावरहरूले
मििीलाई डराउनेछन्।
30 मकनमक जहााँ िनिा असल काि र उज्यालोको
लामग श्रद्धा हुन्छ, त्यहााँबाट अन्धकार पमन टाढा जान्छ।
31 मकनमक यमद कसैले पमवत्र िामनसलाई महौंसा गछश
भने, उसले पश्चात्ताप गछश । मकनभने पमवत्र िामनस
आफ्नो मनन्दा गनेलाई दयालु हुन्छ, र उसलाई
र्ाक्तन्तिा राख्छ।
32 अमन यमद कसैले एक धिी िामनसलाई धोका मदन्छ
भने, धिी िामनसले प्रािशना गदशछ: यद्यमप ऊ िोरैको
लामग नम्र हुन्छ, िर धेरै सिय पमछ उहााँ धेरै िमहमिि
देक्तखनुहुन्छ, िेरो भाइ जोसेफ जस्तै।
33 असल िामनसको झुकाव बेमलयारको आत्माको
छलको र्क्तििा छै न, मकनमक र्ाक्तन्तको दू िले उसको
आत्मालाई डोऱ्याउनुहुन्छ।
34 अमन उसले भ्रष्ट क
ु राहरूिा जोर्का साि हेदैन, न
ि आनन्दको इच्छाद्वारा धन जम्मा गछश ।
35 उसले खुर्ीिा रिाउाँदैन, उसले आफ्नो
मछिेकीलाई र्ोक गदैन, उसले आफ
ू लाई
मवलामसिािा िृप्त गदैन, उसले आाँखाको उत्थानिा
गल्ती गदैन, मकनमक परिप्रभु उहााँको अौंर् हुनुहुन्छ।
36 राम्रो झुकावले िामनसहरूबाट िमहिा वा अपिान
प्राप्त गदैन, र यसले क
ु नै छल, वा झूट, वा झगडा वा
मनन्दा जान्दैन। मकनमक परिप्रभु उहााँिा वास गनुशहुन्छ
र उहााँको आत्मालाई उज्यालो मदनुहुन्छ, र उहााँ सधैं
सबै िामनसहरूप्रमि रिाइलो गनुशहुन्छ।
37 असल मदिागसाँग दुईवटा मजब्रो हुाँदैन, आर्ीवाशद र
श्रापको, अपिान र सम्मानको, र्ोक र आनन्दको,
र्ान्तिा र भ्रिको, कपट र सत्यको, गररबी र धनको;
िर सबै िामनसहरूको बारेिा यसको एउटै स्वभाव छ,
अर्ुद्ध र र्ुद्ध।
38 यसिा न दोहोरो दृमष्ट छ, न ि दोहोरो सुन्ने। मकनमक
उसले जे गछश , बोल्छ वा देख्छ, उसलाई िाहा हुन्छ मक
परिप्रभुले उसको आत्मालाई हेनुशहुन्छ।
39 अमन उसले आफ्नो मदिागलाई र्ुद्ध पाछश मक
उसलाई िामनसहरू र परिेश्वरबाट मनन्दा नहोस्।
40 अमन त्यसरी नै बेमलयारका कािहरू दुई गुणा छन्,
र मिनीहरूिा क
ु नै एकलिा छै न।
4. 41 यसकारण, िेरा छोराछोरीहरू, ि मििीहरूलाई
भन्दछु , बेमलयारको दुष्टिाबाट भाग। मकनभने उहााँको
आज्ञा पालन गनेहरूलाई उहााँले िरबार मदनुहुन्छ।
42 अमन िरवार साि दुष्टिाको जननी हो। पमहले िनले
बेमलयार िाफ
श ि कल्पना गछश , र पमहले रिपाि हुन्छ;
दोस्रो मवनार्; िेस्रो, सङ्कष्ट; चरिो, मनवाशसन; पााँचरौं,
अभाव; छै टरौं, आिौंक; सािरौं, मवनार्।
43 'यसैकारण कमयनलाई पमन परिेर््वरले सािवटा
बदला मलन सुिनुभयो, मकनमक हरेक सय वर्शिा
परिप्रभुले उसिामि एउटा मवपमत्त ल्याउनुभयो।
44 अमन जब ऊ दुई सय वर्शको भयो उसले कष्ट भोग्न
िाल्यो, र नर सयरौं वर्शिा ऊ नष्ट भयो।
45 मकनमक उसको भाइ हामबलको कारणले सबै
खराबीहरूका साि न्याय गररयो, िर लेिेकलाई सत्तरी
गुणा साि।
46 मकनभने सधैंको लामग, जो दाजुभाइहरूको ईर्ष्ाश र
घृणािा कमयन जस्तै छन्, सिान न्यायको साि दक्तिि
हुनेछन्।
अध्याय २
पद 3 िा गृहिाको एक उल्लेखनीय उदाहरण सिावेर्
छ - िर यी पुरािन क
ु लमपिाहरूको बोलीको
आौंकडाको जीवन्तिा।
1 अमन क
े मििीहरू, िेरा छोराछोरीहरू, दुष्ट काि,
ईर्ष्ाश र भाइहरूको घृणाबाट भाग, र भलाइ र प्रेििा
टााँमसनुहोस्।
२ प्रेििा र्ुद्ध िन भएको िामनसले व्यमभचारको दृमष्टले
स्त्रीको हेरचाह गदैन। मकनभने उसको हृदयिा क
ु नै
अर्ुद्धिा छै न, मकनभने परिेश्वरको आत्मा उसिा
वास गनुशहुन्छ।
3 मकनमक जसरी घाि गोबर र महलोिा चक्तककएर
अर्ुद्ध हुाँदैन, बरु दुवैलाई सुकाउाँछ र नराम्रो गन्ध
हटाउाँछ; त्यसरी नै र्ुद्ध िन, यद्यमप पृथ्वीको
अर्ुद्धिाले घेररएको छ, बरु मिनीहरूलाई र्ुद्ध पाछश
र आफ
ैं अर्ुद्ध हुाँदैन।
4 अमन ि मवश्वास गछुश मक मििीहरूका बीचिा पमन
दुष्किशहरू हुनेछन्, हनोक धिीका वचनहरूबाट: मक
मििीहरूले सदोिको व्यमभचारको साि व्यमभचार
गनेछर, र िोरैलाई बाहेक सबै नष्ट हुनेछर, र
स्त्रीहरूसाँग बेकारका कािहरू नवीकरण गनेछन्। ;
र परिप्रभुको राज्य मििीहरूको िाझिा हुनेछै न,
मकनमक उहााँले िुरुन्तै यसलाई खोस्नु हुनेछ।
5 िैपमन परिेर््वरको िन्मदर मििीहरूको भागिा
हुनेछ, र अक्तन्ति िन्मदर पमहलोभन्दा िमहमिि हुनेछ।
6 अमन बाह् क
ु लहरू त्यहााँ भेला हुनेछन्, र सबै
अन्यजामिहरू, जबसम्म सवोच्चले एकिात्र जन्मेको
अगिविाको भेटिा आफ्नो िुक्ति पठाउनुहुन्न।
7 अमन उहााँ पमहलो िक्तन्दरिा प्रवेर् गनुशहुनेछ, र त्यहााँ
प्रभुलाई क्रोमधि व्यवहार गररनेछ, र उहााँलाई रूखिा
उचामलनेछ।
8 अमन िक्तन्दरको पदाश च्यामिनेछ, र परिेर््वरको
आि्िा अन्यजामिहरूिा आगो खन्याइएझैाँ जानेछ।
9 अमन उहााँ पािालबाट उक्लनु हुनेछ र पृथ्वीबाट
स्वगशिा जानु हुनेछ।
10 अमन िलाई िाहा छ मक उहााँ पृथ्वीिा कमि नम्र
हुनुहुनेछ, र स्वगशिा कमि िमहमिि हुनुहुन्छ।
11 अब जब जोसेफ मिश्रिा मिए, ि उनको आक
ृ मि र
उनको अनुहारको रूप हेनश चाहन्थें। र िेरो बुबा
याक
ू बको प्रािशनाद्वारा िैले उहााँलाई देखेाँ, मदउाँसो
ब्ूाँमझरहेको बेला, उहााँको पूरै आक
ृ मि उहााँ जस्तै
मियो।
12 अमन जब उहााँले यी क
ु राहरू भन्नुभयो, उहााँले
मिनीहरूलाई भन्नुभयो: त्यसकारण, िेरा
छोराछोरीहरू, मििीहरूलाई िाहा छ मक ि िदैछु ।
13 त्यसकारण, क
े मििीहरू प्रत्येकले आफ्नो
मछिेकीलाई सत्य गर, र परिप्रभुको व्यवस्िा र
उहााँका आज्ञाहरू पालन गर।
14 यी क
ु राहरू ि मििीहरूलाई उत्तरामधकारको
सट्टािा छोड्दैछु ।
5. 15 त्यसकारण, क
े िपाईौं पमन मिनीहरूलाई अनन्त
सिमत्तको रूपिा आफ्ना छोराछोरीहरूलाई
मदनुहुन्छ? अब्राहाि, इसहाक र याक
ू ब दुवैले त्यसै
गरे।
16 यी सबै चीजहरूको लामग मिनीहरूले हािीलाई
उत्तरामधकारको रूपिा मदए, यसो भन्दै: परिेश्वरका
आज्ञाहरू पालन गनुशहोस्, जबसम्म परिप्रभुले सबै
अन्यजामिहरूलाई उहााँको िुक्ति प्रकट गनुशहुन्न।
17 अमन िब मििीहरूले हनोक, नोआ, र र्ेि, र
अब्राहाि, र इसहाक र याक
ू बलाई दामहने हाििा
खुसीसाि उमठरहेको देख्नेछर,
18 त्यसोभए हािी पमन उठ् नेछरौं, प्रत्येक एक-आफ्नो
क
ु लिा, स्वगशका राजाको आराधना गदै, जो नम्रिािा
िामनसको रूपिा पृथ्वीिा देखा पनुशभयो।
१९ अमन पृथ्वीिा उहााँिामि मवश्वास गनेहरू उहााँसाँग
रिाउनेछन्।
20 िब पमन सबै िामनसहरू उठ् नेछन्, कोही
िमहिाको लामग र कोही र्िशिा।
21 अमन परिप्रभुले पमहले इस्राएलको न्याय गनुशहुनेछ,
मिनीहरूको अधिशको लामग। मकनमक जब उहााँ
मिनीहरूलाई छु टकारा मदन र्रीरिा परिेश्वरको
रूपिा देखा पनुशभयो मिनीहरूले उहााँलाई मवश्वास
गरेनन्।
22 अमन त्यसपमछ उहााँले पृथ्वीिा देखा पदाश उहााँलाई
मवश्वास नगने सबै अन्यजामिहरूको न्याय गनुशहुनेछ।
२३ अमन उहााँले इस्राएललाई अन्यजामिहरूका
चुमनएकाहरूद्वारा दोर्ी ठहराउनुहुनेछ, जसरी उहााँले
मिद्यानीहरूिाफ
श ि एसावलाई हप्काउनुभयो, जसले
आफ्ना भाइहरूलाई धोका मदए, जसले गदाश मिनीहरू
व्यमभचार र िूमिशपूजािा परे। अमन मिनीहरू
परिेर््वरबाट अलक्तिएका मिए, यसकारण
परिप्रभुको डर िान्नेहरूको भागिा सन्तान बनेका
मिए।
24 यसकारण, िेरा छोराछोरीहरू, परिप्रभुका
आज्ञाहरू अनुसार पमवत्रिािा महाँड्नुभयो भने,
मििीहरू फ
े रर िसाँग सुरमिि रूपिा बस्नेछर, र सबै
इस्राएलहरू परिप्रभुिा भेला हुनेछन्।
25 अमन ि अब उप्रान्त मिम्रा प्रहारहरूको कारणले
काग गने ब्ााँसो कहलाइनेछै न, िर असल काि
गनेहरूलाई खाना बााँड्ने प्रभुको कायशकिाश।
26 अमन पमछल्ला मदनहरूिा प्रभुको मप्रय, यहूदा र
लेवीको क
ु लबाट, उहााँको िुखिा उहााँको असल
खुर्ीको काि गने, नयााँ ज्ञानले अन्यजामिहरूलाई
उज्यालो पाने एक जना उठ् नेछ।
27 युगको अन्त्य नभएसम्म उहााँ अन्यजामिहरूका
सभाघरहरूिा र मिनीहरूका र्ासकहरूका बीचिा,
सबैको िुखिा सङ्गीिको िानझैं हुनुहुनेछ।
28 अमन उहााँको काि र उहााँको वचन दुवै पमवत्र
पुस्तकहरूिा लेक्तखनेछ, र उहााँ सदाको लामग
परिेश्वरबाट चुमनएको एक हुनुहुनेछ।
29 अमन मिनीहरू िाफ
श ि उहााँ िेरो बुबा याक
ू बको
रूपिा जानेछ, यसो भन्नुहुन्छ: उसले मिम्रा क
ु लको
अभाव पूरा गनेछ।
30 अमन जब उहााँले यी क
ु राहरू भन्नुभयो उहााँले
आफ्नो खुट्टा पसायो।
31 अमन सुन्दर र राम्रो मनद्रािा िरे।
32 अमन मिनका छोराहरूले उहााँले मिनीहरूलाई
आज्ञा गनुशभएबिोमजि गरे, र मिनीहरूले उहााँको
र्रीर उठाए र उहााँका मपिा-पुखाशहरूसाँग हेब्रोनिा
गाडे।
33 अमन उनको जीवनको मदनहरूको सौंख्या एक सय
पच्चीस वर्श मियो।