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 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 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.
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.
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.
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 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 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.
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.
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 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.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
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.
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 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 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.
2nd Maccabees is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. Painting by Pierre Paul Rubens, 1634.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion.
1 Esdras is the ancient Greek Septuagint version of the biblical Book of Ezra in use within the early church, and among many modern Christians with varying degrees of canonicity. 1 Esdras is substantially similar to the standard Hebrew version of Ezra–Nehemiah, with the passages specific to the career of Nehemiah removed or re-attributed to Ezra, and some additional material.
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.
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.
More from Filipino Tracts and Literature Society Inc. (20)
Aymara - The Story of Ahikar the Grand Vizier of Assyria.pdf
Slovak - Testament of Zebulun.pdf
1.
2. KAPITOLA 1
Zabulon, šiesty syn Jákoba a Ley. Vynálezca
a filantrop. Čo sa dozvedel v dôsledku
sprisahania proti Jozefovi.
1 Odpis slov Zabulonových, ktoré prikázal
svojim synom pred smrťou v sto štrnástom
roku svojho života, dva roky po smrti
Jozefovej.
2 A on im povedal: Počúvajte ma, synovia
Zabulonovi, dbajte na slová svojho otca.
3 Ja, Zabulon, som sa narodil ako dobrý dar
svojim rodičom.
4 Lebo keď som sa narodil, môj otec sa
veľmi rozmnožil v stádach i v stádach, keď
mal svoj podiel na prútoch.
5 Nie som si vedomý, že som zhrešil všetky
svoje dni, iba v myšlienkach.
6 Ešte si nepamätám, že by som sa dopustil
nejakej neprávosti, okrem hriechu
nevedomosti, ktorého som sa dopustil proti
Jozefovi; lebo som sa zaviazal so svojimi
bratmi, že neoznámim otcovi, čo sa stalo.
7 Ale pre Jozefa som mnoho dní plakal v
skrytosti, lebo som sa bál svojich bratov,
pretože sa všetci zhodli, že ak niekto oznámi
to tajomstvo, nech ho zabijú.
8 Ale keď ho chceli zabiť, veľmi som ich
zaprisahal slzami, aby sa neprevinili týmto
hriechom.
9 Simeon a Gád totiž prišli proti Jozefovi,
aby ho zabili, a on im s plačom povedal:
Zľutujte sa nado mnou, bratia moji, zmilujte
sa nad útrobami Jakuba, nášho otca,
nevkladajte na mňa svoje ruky, aby ste
preliali nevinnú krv, lebo som nezhrešil
proti tebe.
10 A ak som naozaj zhrešil, trestajte ma
kázňou, moji bratia, ale nevzťahujte na mňa
svoju ruku pre nášho otca Jakoba,
11 A keď hovoril tieto slová a nariekal pri
tom, nemohol som zniesť jeho náreky a
začal som plakať a moja pečeň bola vyliata
a všetka podstata mojich čriev sa uvoľnila.
12 A plakal som s Jozefom a moje srdce
zabúchalo a kĺby môjho tela sa triasli, a
nemohol som stáť.
13 A keď ma Jozef videl, že plačem s ním a
ako idú proti nemu, aby ho zabili, utiekol za
mnou a prosil ich.
14 Ale medzitým Rúben vstal a povedal:
Poďte, bratia moji, nezabijme ho, ale hoďme
ho do jednej z týchto suchých jám, ktoré
naši otcovia kopali a nenašli vodu.
15 Lebo preto Pán zakázal, aby v nich
stúpala voda, aby bol Jozef zachovaný.
16 A robili tak, kým ho nepredali
Izmaelitom.
17 Lebo na jeho cene som nemal podiel, deti
moje.
18 Ale Simeon, Gád a ďalší šiesti z našich
bratov vzali cenu Jozefa a kúpili sandále pre
seba, svoje ženy a ich deti a povedali:
19 Nebudeme z nej jesť, lebo je to cena krvi
nášho brata, ale určite po nej budeme šliapať,
lebo povedal, že bude nad nami kráľom, a
tak uvidíme, čo bude z jeho snov.
20 Preto je napísané v Mojžišovom zákone,
že ktokoľvek nevzbudí semeno svojmu
bratovi, tomu sa rozopne sandál a napľujú
mu do tváre.
21 A Jozefovi bratia si neželali, aby ich brat
žil, a Pán im stiahol sandále, ktoré mali na
svojom bratovi Jozefovi.
22 Keď prišli do Egypta, Jozefovi
služobníci ich pred bránou rozviazali, a tak
sa Jozefovi poklonili podľa vzoru kráľa
faraóna.
23 A nielenže sa mu klaňali, ale boli na nich
aj pľuvaní, hneď pred ním padali, a tak boli
predtým zahanbení. Egypťania.
24 Potom sa Egypťania dopočuli o všetkom
nešťastí, ktoré urobili Jozefovi.
25 A keď ho predali, moji bratia si sadli,
aby jedli a pili.
26 Ja som však z ľútosti nad Jozefom
nejedol, ale som dával pozor na jamu, lebo
Júda sa bál, aby sa Simeon, Dán a Gád
neprihnali a nezabili ho.
3. 27 Ale keď videli, že nejem, postavili ma,
aby som ho strážil, kým ho nepredali
Izmaelitom.
28 A keď prišiel Rúben a počul, že kým bol
preč, Jozefa predali, roztrhol svoje rúcho a
smútil a povedal:
29 Ako budem hľadieť na tvár svojho otca
Jakuba? Vzal peniaze a utekal za
obchodníkmi, ale keď ich nenašiel, vrátil sa
smutný.
30 Kupci však opustili širokú cestu a prešli
cez Troglodytov skratkou.
31 Ale Rúben bol zarmútený a v ten deň
nejedol.
32 Preto k nemu pristúpil Dan a povedal:
Neplač, ani nermúť! lebo sme našli, čo
môžeme povedať nášmu otcovi Jakobovi.
33 Zabime kozľa a namočme doň Jozefov
plášť; a pošlime to Jakobovi so slovami:
Vieš, či je toto plášť tvojho syna?
34 A oni tak urobili. Lebo keď ho predávali,
vyzliekli z Jozefa kabát a obliekli ho do
rúcha otroka.
35 Simeon vzal plášť a nechcel sa ho vzdať,
lebo ho chcel roztrhnúť mečom, lebo sa
hneval, že Jozef žije a že ho nezabil.
36 Potom sme všetci vstali a povedali sme
mu: Ak sa nevzdáš plášťa, povieme nášmu
otcovi, že ty jediný si urobil to zlé v Izraeli.
37 A tak im to dal, a urobili tak, ako
povedal Dan.
KAPITOLA 2
Nabáda k ľudskému súcitu a pochopeniu
blížnych.
1 A teraz, deti, ja vás, aby ste zachovávali
prikázania Pána a preukazovali
milosrdenstvo svojim blížnym a mali súcit
so všetkými, nielen s ľuďmi, ale aj so
zvieratami.
2 Pre toto všetko ma Pán požehnal, a keď
boli všetci moji bratia chorí, vyviazol som
bez choroby, lebo Pán pozná zámer každého
z nich.
3 Majte teda súcit vo svojich srdciach, deti
moje, lebo ako človek robí svojmu blížnemu,
tak aj Pán urobí jemu.
4 Synovia mojich bratov totiž ochoreli a
zomierali pre Jozefa, lebo nepreukázali
milosrdenstvo vo svojich srdciach; ale moji
synovia zostali bez choroby, ako viete.
5 A keď som bol v kanaánskej krajine pri
morskom pobreží, ulovil som ryby pre
svojho otca Jakuba; a keď sa mnohí zadusili
v mori, pokračoval som nezranený.
6 Bol som prvý, kto postavil loď na plavbu
po mori, lebo Pán mi v nej dal rozumnosť a
múdrosť.
7 Spustil som za ním kormidlo a natiahol
som plachtu na ďalší vzpriamený kus dreva
uprostred.
8 A plavil som sa tam pozdĺž brehov a
chytal ryby pre dom môjho otca, kým sme
neprišli do Egypta.
9 A zo súcitu som sa o svoj úlovok podelil s
každým cudzincom.
10 A ak bol niekto cudzinec, chorý alebo
starý, uvaril som ryby, dobre som ich
obliekol a obetoval som ich všetkým ľuďom,
ako každý potreboval, smútil som ich a
súcitil som ich.
11 Preto aj mňa Pán nasýtil hojnosťou rýb
pri chytaní rýb; lebo kto sa delí so svojím
blížnym, mnohonásobne viac dostáva od
Pána.
12 Päť rokov som chytal ryby a dával som
ich každému, koho som videl, a stačilo to
celému domu môjho otca.
13 A v lete som chytal ryby a v zime som
choval ovce so svojimi bratmi.
14 Teraz vám oznámim, čo som urobil.
15 Videl som muža v núdzi cez nahotu v
zime, zľutoval som sa nad ním a tajne som
ukradol rúcho z domu svojho otca a dal som
ho tomu, kto bol v núdzi.
16 Či teda vy, deti moje, z toho, čo vám Boh
dáva, prejavujte súcit a milosrdenstvo bez
váhania všetkým ľuďom a dávajte každému
s dobrým srdcom.
4. 17 A ak nemáte čo dať tomu, kto to
potrebuje, zmilujte sa nad ním v útrobách
milosrdenstva.
18 Viem, že moja ruka nenašla prostriedky,
ktoré by som mu mohla dať, čo potreboval,
a chodil som s ním a plakal som sedem
honov a moje útroby súcitne po ňom túžili.
19 Majte teda aj vy, deti moje, súcit s
každým milosrdným človekom, aby sa aj
Pán nad vami zľutoval a zmiloval.
20 Pretože aj v posledných dňoch Boh zošle
svoj súcit na zem a kdekoľvek nájde útroby
milosrdenstva, prebýva v ňom.
21 Lebo do akej miery sa zľutuje človek nad
svojimi blížnymi, v takej miere sa zľutuje
nad ním aj Pán.
22 A keď sme zostúpili do Egypta, Jozef
proti nám neprejavil žiadnu zlobu.
23 Na koho dbajte, aj vy, deti moje,
schvaľujte sa bez zloby a milujte sa
navzájom; a nepočítajte každý z vás za
zlého proti svojmu bratovi.
24 Lebo to narúša jednotu a rozdeľuje
všetko príbuzenstvo a trápi dušu a
vyčerpáva tvár.
25 Pozorujte teda vody a vedzte, že keď
spolu tečú, zmietajú sa po kameňoch,
stromoch, zemi a iných veciach.
26 Ak sa však rozdelia na mnohé potoky,
zem ich pohltí a oni sa rozplynú.
27 Tak budete aj vy, ak budete rozdelení.
Nebuďte teda rozdelení na dve hlavy pre
všetko, čo urobil Pán, iba jednu hlavu a dve
ramená, dve ruky, dve nohy a všetky ostatné
údy.
28 Lebo z písma svojich otcov som sa
dozvedel, že budete v Izraeli rozdelení a
budete nasledovať dvoch kráľov a budete
konať každú ohavnosť.
29 A vaši nepriatelia vás odvedú do zajatia a
medzi pohanmi budete zle úpenliví s
mnohými neduhmi a súženiami.
30 A po týchto veciach si spomeniete na
Pána a čiňte pokánie a On sa nad vami
zmiluje, lebo je milosrdný a súcitný.
31 A nepočíta so zlom proti ľudským synom,
pretože sú telesní a sú zvedení svojimi
vlastnými zlými skutkami.
32 A po týchto veciach vám povstane sám
Pán, svetlo spravodlivosti, a vrátite sa do
svojej krajiny.
33 A uvidíte Ho v Jeruzaleme pre jeho
meno.
34 A znova ho budete popudzovať pre zlosť
svojich skutkov,
35 A budete Ním zavrhnutí až do času
dovŕšenia.
36 A teraz, deti moje, nezarmucujte, že
umieram, ani sa nenechajte strhnúť tým, že
sa blížim k svojmu koncu.
37 Lebo vstanem uprostred vás ako vládca
medzi jeho synmi; a budem sa radovať
prostred svojho kmeňa, všetci, ktorí budú
zachovávať zákon Hospodinov a prikázania
svojho otca Zabulona.
38 Ale na bezbožných uvedie Pán večný
oheň a zničí ich po všetky pokolenia.
39 Ale teraz sa ponáhľam na odpočinok, ako
aj moji otcovia.
40 Vy sa však bojíte Pána, nášho Boha,
celou svojou silou po všetky dni svojho
života.
41 A keď to povedal, zaspal v dobrej
starobe.
42 A jeho synovia ho uložili do drevenej
rakvy. A potom ho vyniesli hore a pochovali
v Hebrone s jeho otcami.