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.
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.
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 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.
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.
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 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 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
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 Kings is a book in the Hebrew Bible, found as two books in the Old Testament of the Christian Bible. It concludes the Deuteronomistic history, a history of ancient Israel also including the books of Joshua, Judges, and Samuel.
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.
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 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
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 Kings is a book in the Hebrew Bible, found as two books in the Old Testament of the Christian Bible. It concludes the Deuteronomistic history, a history of ancient Israel also including the books of Joshua, Judges, and Samuel.
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.
More from Filipino Tracts and Literature Society Inc. (20)
Bengali - The Story of Ahikar the Grand Vizier of Assyria.pdf
Serbian (Latin) - Testament of Asher.pdf
1.
2. PRVO POGLAVLJE
Ašer, deseti sin Džejkoba i Zilpaha.
Objašnjenje dvojne ličnosti. Prva priиa
o Dћekilu i Hajdu. Za izjavu o Zakonu o
nadoknadi u kojoj bi Emerson uživao
pogledajte Stih 27.
1 Kopija Zaveta Ašeru, koje stvari je
spajao sa svojim sinovima u sto i
dvadeset petoj godini života.
2 Dok je još bio u zdravlju, rekao im je:
Hearken, vi deco Ašera, vašem ocu, i ja
ću vam izjaviti sve što je uspravno pred
Bogom.
3 Dva načina na koje je Bog dao
sinovima ljudi, i dve vrste akcije, i dva
načina delovanja, i dva pitanja.
4 Stoga su sve stvari po dve, jedna
preko druge.
5 Jer postoje dva načina dobra i zla, a
sa ovim su dve sklonosti u našim
grudima koje ih diskriminišu.
6 Stoga ako duša uživa u dobroj
sklonosti, svi njeni postupci su u
pravednosti; i ako ga odmah zgreši,
ponovo se poništi.
7 Za, imajući svoje misli postavljene na
pravednost, i odbacujući pokvarenost,
ona odmah svrgne zlo, i iskoreni greh.
8 Ali ako se nakloni zloj sklonosti, svi
njeni postupci su u rđavom, i teraju
dobro, i kleveću zlo, i njime vlada Beliar;
Iako radi ono što je dobro, on to
izopačava na zlo.
9 Jer kad god počne da čini dobro, on
tera pitanje akcije u zlo za njega,
videvši da je blago sklonosti ispunjeno
zlim duhom.
10 Osoba tada može rečima pomoći
dobru zarad zla, a ipak pitanje akcije
vodi u nestašluke.
11 Postoji čovek koji ne pokazuje
saosećanje prema njemu koji služi
njegovom zaokretu u zlu; I ova stvar
kupa dva aspekta, ali celina je zla.
12 I postoji čovek koji ga voli koji radi
zlo, jer bi više voleo čak i da umre u zlu
za njegovo dobro; I što se tiče ovoga
jasno je da kupa dva aspekta, ali celina
je zlo delo.
13 Iako zaista ima ljubav, ipak je on
opak koji krije šta je zlo zarad dobrog
imena, ali kraj akcije teži zlu.
14 Još jedan nevidljivi, doeth
nepravedno, pljačka, prevari, i sa
sažaljenjem siromašnih: ovo previše
kupa dvostruki aspekt, ali celina je zla.
15 On koji je prevario svog suseda
isprovocira Boga, i zaklinje se lažno
protiv Najvišeg Visokog, a opet
sažaljeva siromašne: Gospoda koji je
komandovao zakonom koji je postavio
na nula i provocirao, a ipak je osvežio
siromašne.
16 On sklegne dušu, i učini da gej telo;
ubija mnoge, i sažaljeva nekoliko: ovo,
takođe, kupa dvostruki aspekt, ali
celina je zla.
17 Još jedna predanost i preklinjanje, i
uzdržavanje od mesa, i kada posti on
čini zlo, i snagom svog bogatstva
preplavljuje mnoge; i bez obzira na
njegovu preteranu pokvarenost on
dotiče zapovesti: ovo, takođe, ima
dvostruki aspekt, ali celina je zla.
3. 18 Takvi ljudi su zečice; čisti,-- kao oni
koji dele kopito, ali u veomam delima
su nečisti.
19 Za Boga u stolovima zapovesti tako
proglašenim.
20 Ali nemojte, deco moja, nositi dva
lica kao što su njima, dobrote i
pokvarenosti; ali se navikni samo na
dobrotu, jer Bog mrzi svoju naviku
tamo, i ljudi to ћele.
21 Ali od rđavosti bežite, uništavajući
zlu sklonost svojim dobrim delima; za
njih koji su dvoliиni sluћe ne Bogu, veж
sopstvenoj poћudi, tako da mogu da
udovoe Beliaru i ljudima kao љto su
sami sebi.
22 Za dobre ljude, čak i oni koji su
samci, iako ih oni misle dvostruko na
greh, su pred Bogom.
23 Za mnoge u ubijanju rđavih uradite
dva dela, dobra i zla; Ali celina je dobra,
jer je on iskorenio i uniљtio to љto je
zlo.
24 Jedan čovek mrzi milosrdnog i
nepravednog čoveka, i čoveka koji čini
preljubu i post: ovo, takođe, ima
dvostruki aspekt, ali ceo posao je
dobar, jer on sledite Božiji primer, u
tome što on prihvata ne naizgled dobro
kao istinsko dobro.
25 Još jedna želja da se ne vidi dobar
dan sa njima da ne, da ne bi bio
sklegnuo svoje telo i zagadio svoju
dušu; Ovo je, takođe, dvolično, ali
celina je dobra.
26 Za takve ljude su kao jeleni i
hinduisti, jer u maniru divljih životinja
izgledaju nečisto, ali su potpuno čisti;
zato što hodaju u žaru za Gospodom i
uzdržavaju se od onoga što Bog takođe
mrzi i zabranjuje njegovim
zapovestima, oterajući zlo od dobra.
27 Je vidiš, deco moja, kako ih ima
dvoje u svemu, jedno protiv drugog, a
jedno je sakriveno od drugog: u
bogatstvu je skrivena žudnja, u
prividnom pijanstvu, u smehu tuga, u
vedlok prostaklu.
28 Smrt uspeva u životu, beščašću
slave, iz noći u dan, a tama u svetlost; i
sve stvari su ispod dana, samo stvari
pod životom, nepravedne stvari pod
smrću; gde je takođe večni život čekao
smrt.
29 Niti se može govoriti da je istina laž,
niti ispravno pogrešno; jer sva istina je
pod svetlošću, čak i dok su sve stvari
pod Bogom.
30 Sve te stvari, stoga, dokazao sam u
svom životu, i lutao ne od istine
Gospodnje, i pretraživao sam zapovesti
Najvišeg, hodajući u skladu sa svom
svojom snagom sa samaćom lica do
onoga što je dobro.
31 Take osluškujete, stoga, takođe,
moja deca, u zapovesti Gospodnje,
prateći istinu sa jedinstvenošću lica.
32 Za njih koji su dvolični krivi su za
dvostruki greh; jer oboje rade zlu stvar
i imaju zadovoljstvo u sebi koja to rade,
prateći primer duhova prevare, i težeći
protiv čovečanstva.
33 Do ye, dakle, deco moja, čuvajte
zakon Gospodnji, i ne osvrćite se na zlo
kao na dobro; Ali gledaj u stvar koja je
stvarno dobra, i čuvaj je u svim Božjim
zapovestima, vodi svoj razgovor tamo,
i odmaraj se tamo.
4. 34 Za poslednje krajeve ljudi pokazuju
svoju pravednost ili neusklonost, kada
upoznaju anđele Gospodnjeg i Satanu.
35 jer kada duša ode problematična,
muči je zli duh koji je takođe služio u
požudama i zlim delima.
36 Ali ako je miran od sreće anđela
mira, i vodi ga u večni život.
37 Postanite ne, deco moja, kao
Sodoma, koja se ogrešila o anđele
Gospodnje, i zauvek stradala.
38 Jer znam da ćeš zgrešiti, i biti
isporučen u ruke tvojih neprijatelja; i
vaša zemlja će biti neutešna, i vaša
sveta mesta uništena, i bićete rasuti u
četiri ugla zemlje.
39 I bićete postavljeni u nulama u
raspršivanju koje nestaje kao voda.
40 Dok Najviše ne poseti zemlju,
dolazeći kao čovek, sa ljudima koji jedu
i piju, i lomeći glavu zmaja u vodi.
41 On će spasiti Izrael i sve Đentile, Bog
govori u čoveku.
42 Stoga uradite i vi, deco moja, recite
te stvari svojoj deci, da ga ne poslušaju.
43 Jer sam znao da ćete sigurno biti
neposlušni, i uverljivo postupati
bezbožno, ne osvrćući se na Božiji
zakon, već na zapovesti ljudi, koji su
korumpirani kroz pokvarenost.
44 I stoga ćeš biti rasuta kao Gad i Dan
moja braća, i nećeš znati za svoje
zemlje, pleme i jezik.
45 Ali Gospod će vas okupiti u veri kroz
njegovu nežnu milost, i za dobro
Abrahama, Isaka i Džejkoba.
46 I kada im je rekao te stvari, naredio
im je, rekavši: Sahrani me u Hebronu.
47 I zaspao je i umro u dobroj starosti.
48 I njegovi sinovi su uradili kako im je
naredio, i odneli su ga do Hebrona, i
sahranili ga sa očevima.