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 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 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 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 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.
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 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.
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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 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.
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 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.
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Arabic - The Story of Ahikar the Grand Vizier of Assyria.pdf
Slovak - Testament of Asher.pdf
1.
2. KAPITOLA 1
Aser, desiaty syn Jakoba a Zilpy.
Vysvetlenie dvojitej osobnosti. Prvý
príbeh o Jekyllovi a Hydeovi. Pre
vyhlásenie zákona o kompenzácii, ktorý
by Emersonovi vyhovovalo, pozri verš
27.
1 Odpis Testament Ašerovi, čo hovoril
svojim synom v stodvadsiatom piatom
roku svojho života.
2 Lebo keď bol ešte zdravý, povedal im:
Počúvajte, synovia Aserovi, svojho
otca a zvestujem vám všetko, čo je
priame v očiach Hospodinových.
3 Dva spôsoby dal Boh synom človeka
a dva sklony a dva druhy konania a dva
spôsoby konania a dva problémy.
4 Preto sú všetky veci po dvoch, jedna
proti druhej.
5 Lebo sú dve cesty dobra a zla, a podľa
toho ich rozlišujú dva sklony v našich
prsiach.
6 Ak teda má duša záľubu v dobrom
sklone, všetky jej činy sú v
spravodlivosti; a ak zhreší, hneď sa kajá.
7 Lebo tým, že sa zameriava na
spravodlivosť a zavrhuje bezbožnosť,
hneď zvrhne zlo a vykorení hriech.
8 Ale ak má sklon k zlému, všetky jeho
skutky sú v zlom, odháňa dobrých a
pridŕža sa zla a vládne mu Beliar; aj
keď pôsobí, čo je dobré, prevracia to na
zlo.
9 Lebo vždy, keď sa začína konať
dobro, núti preňho problém konania na
zlé, vidiac, že poklad sklonu je
naplnený zlým duchom.
10 Človek teda môže slovami
napomáhať dobru kvôli zlu, no problém
konania vedie k nešťastiu.
11 Je človek, ktorý sa nezľutuje nad
tým, kto mu slúži v zlom; a táto vec má
dva aspekty, ale celok je zlý.
12 A existuje človek, ktorý miluje toho,
kto koná zlo, pretože by pre neho
najradšej zomrel v zlom; a čo sa týka
toho, je jasné, že sa to týka dvoch
aspektov, ale celok je zlým dielom.
13 Hoci má naozaj lásku, je zlý, kto
skrýva zlé pre dobré meno, ale koniec
konania smeruje k zlu.
14 Iný kradne, robí nespravodlivo, lúpi,
okráda a ľutuje chudobných: aj toto je
dvojaké, ale celé je to zlé.
15 Kto klame svojho blížneho,
popudzuje Boha a krivo prisahá proti
Najvyššiemu, a predsa sa zľutuje nad
chudobnými; Pána, ktorý prikázal
zákon, ruší a popudzuje, a predsa
občerstvuje chudobných.
16 Poškvrňuje dušu a robí veselé telo;
mnohých zabíja a málokoho zľutuje: aj
toto má dvojaký aspekt, ale celé je zlé.
17 Iný sa dopúšťa cudzoložstva a
smilstva a zdržiava sa pokrmov, a keď
sa postí, pácha zlo a mocou svojho
bohatstva premáha mnohých; a napriek
svojej prehnanej bezbožnosti koná
3. prikázania. Aj toto má dvojaký rozmer,
ale celok je zlý.
18 Takíto ľudia sú zajace; čisté, ako tie,
ktoré delia kopyto, ale skutočne sú
nečisté.
19 Lebo Boh v tabuľkách prikázaní
takto vyhlásil.
20 Ale vy, deti moje, nenoste dve tváre
ako oni, dobrotu a zlobu; ale pridŕžajte
sa len dobra, lebo v ňom má svoj
príbytok Boh a ľudia po ňom túžia.
21 Ale utekajte pred bezbožnosťou a
zničte zlý sklon svojimi dobrými
skutkami; lebo tí, čo sú obojstranní,
neslúžia Bohu, ale svojim žiadostiam,
aby sa páčili Beliarovi a ľuďom im
podobným.
22 Lebo dobrí ľudia, aj tí, čo sú
jednotvárni, hoci sú zmýšľaní tými, čo
sú obojstranní k hriechu, sú spravodliví
pred Bohom.
23 Lebo mnohí pri zabíjaní bezbožných
konajú dva skutky, dobré a zlé; ale celé
je dobré, lebo vykorenil a zničil to, čo
je zlé.
24 Jeden nenávidí milosrdného a
nespravodlivého človeka a človeka,
ktorý cudzoloží a postí sa: aj toto má
dvojaký rozmer, ale celé dielo je dobré,
pretože nasleduje Pánov príklad,
pretože neprijíma zdanlivé dobro. ako
skutočné dobro.
25 Iný si praje nevidieť dobrý deň s
tými, aby nepoškvrnili jeho telo a
nepoškvrnili jeho dušu; aj toto je
obojstranné, ale celé je dobré.
26 Lebo takíto ľudia sú podobní
jeleňom a jeleňom, pretože sa zdajú byť
nečistí ako divá zver, ale sú celkom
čistí; lebo kráčajú v horlivosti pre Pána
a zdržujú sa toho, čo aj Boh nenávidí a
čo zakazuje svojimi prikázaniami,
odháňajúc zlé od dobra.
27 Vidíte, deti moje, že sú vo všetkom
dvaja, jedno proti druhému a jedno je
skryté za druhým: v bohatstve je ukrytá
žiadostivosť, v družnosti opilstvo, vo
smiechu smútok, v manželskej
márnotratnosti.
28 Smrť prichádza po živote, potupa po
sláve, noc po dni a tma po svetle; a
všetky veci sú pod dňom, len veci pod
životom, nespravodlivé veci pod
smrťou; preto aj večný život očakáva
smrť.
29 Ani sa nesmie povedať, že pravda je
lož, ani správna chyba; lebo všetka
pravda je pod svetlom, ako je všetko
pod Bohom.
30 Všetky tieto veci som teda dokázal
vo svojom živote a nezablúdil som od
pravdy Pánovej, a hľadal som
prikázania Najvyššieho, kráčajúc podľa
celej svojej sily s jednotou tváre k tomu,
čo je dobré. .
31 Dbajte teda aj vy, deti moje, na
Pánove prikázania a nasledujte pravdu
s čistou tvárou.
32 Lebo tí, ktorí sú obojstranní, sú vinní
dvojnásobným hriechom; lebo obaja
4. robia zlú vec a majú záľubu v tých,
ktorí to robia, podľa príkladu duchov
podvodu a bojujúcich proti ľudstvu.
33 Zachovávajte teda, deti moje, zákon
Pánov a nedbajte na zlo ako na dobro;
ale hľaďte na to, čo je naozaj dobré, a
zachovávajte to vo všetkých
prikázaniach Pánových, rozprávajte sa
v nich a odpočívajte v nich.
34 Lebo posledné ciele ľudí ukazujú
svoju spravodlivosť alebo
nespravodlivosť, keď sa stretnú s
anjelmi Pána a Satana.
35 lebo keď duša odchádza utrápená,
sužuje ju zlý duch, ktorému tiež slúžila
v žiadostiach a zlých skutkoch.
36 Ale ak je pokojný s radosťou, stretne
anjela pokoja a ten ho uvedie do
večného života.
37 Nestaňte sa, deti moje, ako Sodoma,
ktorá zhrešila proti anjelom Pánovým a
zahynula na veky.
38 Lebo viem, že zhrešíte a budete
vydaní do rúk svojich nepriateľov; a
vaša zem bude spustošená a vaše
svätyne zničené, a budete rozptýlení do
štyroch kútov zeme.
39 A budete zničení v rozptýlení
miznúcom ako voda.
40 Kým Najvyšší nenavštívi zem,
nepríde sám ako človek, s ľuďmi, ktorí
jedia a pijú a nerozbijú hlavu draka vo
vode.
41 Zachráni Izrael a všetkých pohanov,
Boh hovorí v osobe človeka.
42 Preto aj vy, deti moje, povedzte tieto
veci svojim deťom, aby Ho
neposlúchali.
43 Lebo som vedel, že budete istotne
neposlušní a budete konať bezbožne a
nebudete dbať na zákon Boží, ale na
prikázania ľudí, ktorí sa kazia
bezbožnosťou.
44 A preto sa rozpŕchnete ako Gád a
Dan moji bratia a nebudete poznať
svoje krajiny, kmeň a jazyk.
45 Ale Pán vás zhromaždí vo viere
skrze svoje nežné milosrdenstvo a kvôli
Abrahámovi, Izákovi a Jakubovi.
46 A keď im to povedal, prikázal im:
Pochovajte ma v Hebrone.
47 A zaspal a zomrel v dobrej starobe.
48 A jeho synovia urobili, ako im
prikázal, vyniesli ho hore do Hebronu a
pochovali ho s jeho otcami.