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 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 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 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.
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 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 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 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.
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 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.
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 Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
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.
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 Prayer of Azariah and the accompanying Song of the Three Young Men form part of chapter three and embellish the story of Hananiah, Mishael, and Azariah, three young Jewish men who were bound and thrown into a fiery furnace for defying Nebuchadrezzar’s order to worship an idol.
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.
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
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.
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.
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
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 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.
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 Epistle of Ignatius to the Philadelphians is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to the church in Philadelphia of Asia Minor. It was written during Ignatius' transport from Antioch to his execution in Rome.
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.
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 Prayer of Azariah and the accompanying Song of the Three Young Men form part of chapter three and embellish the story of Hananiah, Mishael, and Azariah, three young Jewish men who were bound and thrown into a fiery furnace for defying Nebuchadrezzar’s order to worship an idol.
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.
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. LUKE 1:26-33
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.
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.
The Epistle of Ignatius to Polycarp is an epistle attributed to Ignatius of Antioch, a second-century bishop of Antioch, and addressed to Polycarp, the bishop of Smyrna. It was written during Ignatius' transport from Antioch to his execution in Rome.
The Letter of Jeremiah, also known as the Epistle of Jeremiah, is a deuterocanonical book of the Old Testament; this letter is attributed to Jeremiah to the Jews who were about to be carried away as captives to Babylon by Nebuchadnezzar.
Several very learned writers have entertained a favourable opinion of these Epistles. They are undoubtedly of high antiquity. Salmeron cites them to prove that Seneca was one of Car's household, referred to by Paul, Philip. iv. 22, as saluting the brethren at Philippi. In Jerome's enumeration of illustrious men, he places Seneca, on account of these Epistles, amongst the ecclesiastical and holy writers of the Christian Church. Sixtus Senensis has published them in his Bibliotheque, pp. 89, 90; and it is from thence that the present translation is made. Baronius, Bellarmine, Dr. Cave, Spanheim, and others, contend that they are not genuine.
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.
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.
(A Psalm of David.) The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. Psalm 27:1,3,14
More from Filipino Tracts and Literature Society Inc. (20)
2. BAB 1
1 Ieu kekecapan kitab anu ditulis Barukh bin Nerias
bin Maasis bin Sedecias bin Asadias bin Khelkias di
Babul.
2 Dina taun kalima, jeung dina poe katujuh bulan eta,
jam sabaraha urang Kasdim ngarebut Yerusalem,
jeung ngaduruk eta ku seuneu.
3 Barukh macakeun kecap-kecap tina buku ieu
didangukeun ku Jekonias putra Yoachim raja Yuda,
sareng di ceuli sadaya jalma anu sumping ngadéngé
éta kitab,
4 Sarta didangukeun ku para gegeden, putra-putra raja,
para kokolot, jeung sakumna rahayat, ti nu
panghandapna nepi ka nu pangluhurna, nepi ka
sakabeh jalma anu araya di Babul di sisi Walungan
Sud.
5 Tuluy maranehna ceurik, puasa, jeung neneda ka
PANGERAN.
6 Maranéhna ogé ngumpulkeun duit nurutkeun
kakuatan unggal jalma:
7 Geus kitu dikirimkeun ka Yerusalem ka Imam
Agung Yoachim bin Khelkias bin Salom, jeung ka
imam-imam jeung ka jalma-jalma anu aya di
Yerusalem.
8 Dina waktos anu sami, nalika anjeunna nampi alat-
alat Bait Gusti, anu dicandak ka luar Bait Allah,
pikeun dipulangkeun deui ka tanah Yuda, tanggal
kasapuluh bulan Sivan, nyaéta wadah-wadah pérak,
anu disebatkeun ku Sedekias. putra Yosias raja Jada
geus dijieun,
9 Sanggeus kitu Nabukodonosor, raja Babul, geus
ngaboyong Yekonias, jeung para pangéran, jeung para
tawanan, jeung para perwira, jeung rahayat nagara, ti
Yerusalem, tuluy dibawa ka Babul.
10 Saur maranehna, "Kami geus ngirim duit ka maneh
keur meuli kurban beuleuman, kurban pamupus dosa,
jeung menyan.
11 Sarta neneda pikeun kahirupan Nabuchodonosor
raja Babul, sarta pikeun kahirupan Baltasar putrana,
yén poé maranéhanana bisa jadi di bumi sakumaha
poé sawarga.
12 Sareng PANGERAN bakal masihan kakuatan ka
urang, sareng terang panon urang, sareng urang bakal
hirup di handapeun kalangkang Nabuchodonosor raja
Babul, sareng di handapeun kalangkang Baltasar
putrana, sareng urang bakal ngawula aranjeunna
sababaraha dinten, sareng mendakan kahadean di
payuneun aranjeunna. .
13 Nenedakeun urang oge ka PANGERAN Allah
urang, sabab urang geus dosa ka PANGERAN Allah
urang; jeung nepi ka poé ieu amukan Gusti jeung
murka-Na teu ngancik ti urang.
14 Sareng anjeun kedah maca ieu buku anu kami
kirimkeun ka anjeun, pikeun ngaku di Bait Gusti, dina
pesta sareng dinten-ayeuna.
15 Saur aranjeun, 'Mantenna Gusti Allah urang
kagungan kaadilan, tapi ka urang mah kabingungan,
sakumaha anu kajantenan dinten ayeuna, ka urang
Yuda sareng ka urang Yerusalem.
16 Jeung ka raja-raja urang, jeung ka para pamingpin
urang, jeung ka imam-imam urang, jeung ka nabi-nabi
urang, jeung ka karuhun urang.
17 Sabab urang geus dosa ka PANGERAN,
18 Sarta henteu nurut ka Anjeunna, sarta henteu
ngaregepkeun kana dawuhan PANGERAN Allah
urang, pikeun milampah parentah-parentah anu ku
Mantenna dipaparinkeun ka urang.
19 Ti saprak PANGERAN ngaluarkeun karuhun
urang ti Mesir, nepi ka ayeuna, urang geus teu taat ka
PANGERAN Allah urang, nepi ka teu ngadenge
soara-Na.
20 Ku sabab eta kajahatan napel ka urang, jeung
kutukan, anu ditimbalan ku PANGERAN ku Musa
abdi-Na dina waktu Mantenna ngaluarkeun karuhun
urang ti Mesir, rek mere tanah anu ngocor susu jeung
madu, kawas kitu. nyaéta ningali poé ieu.
21 Najan kitu, urang henteu ngaregepkeun dawuhan
PANGERAN Allah urang, nurutkeun sagala
pangandika nabi-nabi anu diutus ka urang.
22 Tapi unggal jalma nuturkeun implengan haténa
anu jahat, nyembah ka allah-allah anu sanés, sareng
ngalakukeun anu jahat di payuneun PANGERAN
Allah urang.
BAB 2
1 Ku sabab kitu PANGERAN parantos netepkeun
pangandika-Na pikeun urang, sareng ngalawan hakim
urang anu ngahukum Israil, sareng ngalawan raja-raja
urang, sareng para pangéran urang, sareng ngalawan
urang Israil sareng Yuda,
2 Pikeun ngadatangkeun bala-bala anu ageung, anu
henteu kantos kajantenan di handapeun langit,
sapertos anu kajantenan di Yerusalem, dumasar kana
hal-hal anu kaungel dina Hukum Musa;
3 Eta jelema kudu ngadahar daging anakna sorangan,
jeung daging anak awewena.
4 Malah ku Mantenna dipasrahkeun ka sakabeh
karajaan anu aya di sakurilingeun urang, sina jadi hina
jeung cilaka di sakuliah jalma-jalma di
sakurilingeunana, dimana maranehna diburak-barik
ku PANGERAN.
5 Ku sabab kitu urang ditumpurkeun, teu diluhurkeun,
sabab geus dosa ka PANGERAN Allah urang, jeung
teu nurut kana sora-Na.
6 Ka Gusti Allah urang kagungan kaadilan, tapi ka
urang sareng ka karuhun urang éra terang, sapertos
ayeuna.
7 Sabab sagala rupa bala-bala ieu geus katarajang ka
urang, anu ditimbalan ku PANGERAN ka urang
8 Tapi urang henteu neneda ka Gusti, supados urang
tiasa nyingkirkeun unggal jalma tina angen-angen
haténa anu jahat.
9 Ku sabab eta PANGERAN ngawaskeun urang
pikeun kajahatan, sareng Gusti parantos nimpa urang,
3. sabab Gusti leres dina sagala padamelan-Na anu
diparentahkeun ka urang.
10 Tapi urang henteu ngaregepkeun sora-Na, pikeun
ngalaksanakeun parentah-parentah Gusti, anu
parantos dipasihkeun ka urang.
11 Ayeuna, nun PANGERAN, Allah Israil, anu
parantos ngaluarkeun umat Gusti ti tanah Mesir ku
panangan anu kuat, panangan anu luhur, sareng ku
tanda-tanda, sareng mujijat, sareng kakuatan anu
hébat, sareng parantos ngagaduhan nami nyalira.
sakumaha mucunghul dinten ieu:
12 Nun PANGERAN, Allah abdi sadaya, abdi-abdi
parantos dosa, abdi-abdi kalakuan kajahatan, abdi-
abdi parantos ngalanggar sagala aturan Gusti.
13 Mugia amarah Gusti nyingkur ti simkuring, margi
abdi-abdi teh tinggal sakedik di antara bangsa-bangsa,
dimana Gusti parantos paburencaykeun.
14 Nun PANGERAN, dangukeun doa-doa kami,
sareng tulungkeun kami demi Gusti, sareng pasihan
abdi kahadean di payuneun jalma-jalma anu ngabujuk
kami.
15 Sangkan saalam dunya terang yen Gusti teh Gusti
Allah kami, sabab Israil jeung turunan-Na disebut ku
jenengan Gusti.
16 Nun PANGERAN, tingali ka handap ti Bait Gusti
anu suci, sareng perhatikeun ka kami;
17 Buka panon anjeun, sareng tingali; pikeun maot
anu aya dina kuburan, anu jiwa anu dicokot tina
awakna, moal masihan ka Gusti boh pujian atawa
amal saleh.
18 Tapi jiwa anu kacida jengkelna, anu jongjon jeung
leuleus, jeung panon anu kuciwa, jeung anu kalaparan,
bakal muji ka Gusti, nun PANGERAN.
19 Ku sabab eta, abdi-abdi henteu ngadoakeun ka
Gusti, nun PANGERAN, Allah abdi, pikeun
kasalametan karuhun sareng raja-raja abdi.
20 Sabab Gusti ngutus murka sareng amarah ka kami,
sakumaha anu parantos diomongkeun ku abdi-abdi
Gusti, para nabi, saurna:
21 Kitu timbalan PANGERAN, "Sing sujud ngabakti
ka raja Babul."
22 Tapi lamun maraneh henteu ngadenge timbalan
PANGERAN, rek ngawula ka raja Babul,
23 Ti kota-kota Yuda, jeung ti luar Yerusalem, Kami
bakal ngeureunkeun sora girang, jeung sora gumbira,
sora panganten lalaki, jeung sora panganten awewe;
pangeusina.
24 Tapi kami henteu daék ngadéngékeun sora anjeun
pikeun ngawula ka raja Babul. dibawa kaluar tina
tempatna.
25 Geus kitu, maranehna diusir ka panasna beurang,
nepi ka tiris peuting, tuluy maraot ku kalaparan, ku
pedang, jeung ku pagebug.
26 Bait anu disebat ku jenengan Gusti ku Gusti
parantos diruksak, sapertos anu katingali ayeuna,
kusabab kajahatan urang Israil sareng urang Yuda.
27 Nun PANGERAN, Allah abdi, Gusti parantos
ngalaksanakeun sagala rupi kasaean Gusti, sareng
numutkeun sagala welas asih Gusti.
28 Sakumaha anu diomongkeun ku abdi Gusti Musa
nalika anjeunna maréntahkeun anjeunna nyerat
hukum di payuneun urang Israil, saurna:
29 Upama maraneh henteu ngadenge sora Kami,
jalma-jalma anu kacida lobana ieu bakal jadi saeutik
di antara bangsa-bangsa, tempat Kami bakal
paburencay.
30 Kaula terang yen maranehna moal ngadarenge ka
Kami, sabab eta bangsa teh heuras beuheung, tapi di
tanah pangungsian maranehna bakal inget ka diri
sorangan.
31 Jeung bakal nyaho yen Kami teh PANGERAN
Allah maraneh, sabab Kami baris mere hate jeung
ceuli pikeun ngadenge.
32 Maranehna bakal muji ka Kami di tanah
pangbuanganana, jeung nganggap ngaran Kami.
33 Sarta balik deui tina beuheung kaku, jeung tina
kalakuan jahat maranéhanana, sabab maranéhanana
baris inget kana cara karuhun maranéhanana, anu dosa
ka Gusti.
34 Ku Kami rek dibawa deui ka tanah anu ku Kami
dijangjikeun ku sumpah ka karuhun maraneh, Ibrahim,
Ishak, jeung Yakub, sarta maraneh bakal jadi raja di
dinya;
35 Sarta Kami bakal nyieun hiji perjangjian langgeng
jeung maranehna jadi Allah maranéhanana, jeung
maranehna bakal jadi umat Kami, jeung Kami moal
deui ngusir urang Israil kaluar ti tanah anu geus
dibikeun ka maranehna.
BAB 3
1 Nun PANGERAN Nu Maha Kawasa, Allah Israil,
jiwa nu keur nalangsa, sumanget kaganggu, sasambat
ka Gusti.
2 Dangukeun, nun PANGERAN, hampura; pikeun
anjeun welas asih: jeung karunya ka kami, sabab kami
geus dosa saméméh anjeun.
3 Sabab Gusti langgeng salalanggengna, urang binasa.
4 Nun PANGERAN Nu Maha Kawasa, Gusti Israil,
dangukeun paneda urang Israil anu parantos maot,
sareng anak-anakna, anu parantos dosa ka payuneun
Gusti, sareng henteu ngadangukeun sora Gusti,
Allahna. .
5 Ulah inget kana kajahatan karuhun urang;
6 Sabab Anjeun teh PANGERAN Allah kami, jeung
anjeun, nun PANGERAN, urang bakal muji.
7 Ku sabab kitu Gusti parantos nyelapkeun kasieun
Gusti dina manah kami, supados kami nyebat
jenengan Gusti, sareng muji ka Gusti nalika kami
dikurung.
8 Ayeuna urang masih keneh aya di pangbuangan,
anu ku Mantenna geus paburencay, keur dihina jeung
dikutuk, jeung kudu dihukum, nurut kana sagala
4. kajahatan karuhun urang, anu geus jauh ti
PANGERAN Allah urang.
9 Dangukeun, urang Israil, parentah-parentah
kahirupan: pasihan ceuli pikeun ngartos hikmah.
10 Kumaha hal urang Israil, di tanah musuh maneh,
geus kolot di nagri asing, nepi ka najis ku nu maraot,
11 Naha anjeun diitung sareng anu turun ka alam
kubur?
12 Anjeun geus ninggalkeun sumber hikmah.
13 Sabab upama hidep dina jalan Allah, tangtu hirup
tengtrem salawasna.
14 Diajar mana hikmah, mana kakuatan, mana
pamahaman; yén anjeun ogé terang dimana panjangna
dinten, sareng kahirupan, dimana cahaya panon,
sareng katengtreman.
15 Saha anu mendakan tempatna? atawa anu geus
datang kana harta karun nya?
16 Di mana ayana para pangéran bangsa-bangsa, anu
maréntah sato galak di bumi;
17 Jalma-jalma anu nyicingan manuk-manuk awang-
awang, jeung nu nimbun perak jeung emas, nu
dipikanyaah ku manusa, teu meunang meunang?
18 Pikeun jalma-jalma anu ngagawekeun perak,
sareng ati-ati pisan, sareng anu padamelanna teu tiasa
dipilarian,
19 Maranehna sirna jeung turun ka alam kubur, jeung
nu sejen-sejen deui naek ka tempatna.
20 Para nonoman geus narenjo caang, sarta hirupna di
bumi, tapi teu nyaho jalan pangaweruh.
21 Atawa teu ngarti kana jalan-jalanna, atawa dicekel:
anak-anakna jauh ti jalan éta.
22 Di Kanaan teu acan kapendak, teu acan kapendak
di Teman.
23 Kaum Agarene anu nyiar hikmah di bumi, anu
padagang Meran jeung Teman, anu ngarang dongéng,
jeung anu maluruh teu ngarti; taya sahijieun ieu geus
nyaho jalan hikmah, atawa inget jalan nya.
24 Eh Israil, betapa agungna Bait Allah! jeung
kumaha gedena tempat milikna!
25 Agung, teu aya tungtungna; luhur, jeung teu bisa
diukur.
26 Aya jelema-jelema anu kaceluk ti baheula mula,
anu jangkung gede, jeung ahli perang.
27 Jalma-jalma anu henteu dipilih ku Gusti, henteu
masihan jalan terang ka aranjeunna.
28 Tapi maranehna ancur, sabab teu boga hikmah, tur
binasa ku kabodoan sorangan.
29 Saha anu naék ka sawarga, nyandak anjeunna,
sareng nurunkeun anjeunna tina méga?
30 Saha anu ngaliwat ka laut, teras mendakan
anjeunna, sareng anu badé kéngingkeun emas murni?
31 Teu aya anu terang jalanna, sareng teu aya anu
mikirkeun jalanna.
32 Tapi anu terang kana sagala hal, terang anjeunna,
sareng parantos mendakan anjeunna ku pangertian-Na:
Anu nyiapkeun bumi pikeun salamina parantos
ngeusian bumi ku sato suku opat.
33 Anu mancarkeun cahaya, tuluy nyaah, nyaur deui,
sarta nurut ka Anjeunna kalawan sieun.
34 Béntang-béntang mancorong dina awang-awangna,
bari bungah; sarta jadi kalawan cheerfulness
aranjeunna némbongkeun lampu ka Anjeunna anu
ngadamel aranjeunna.
35 Ieu Allah urang, teu aya deui anu bakal ditimbang-
timbang sabanding jeung Mantenna
36 Mantenna geus manggih sagala rupa pangaweruh,
sarta geus dibikeun ka Yakub abdi-Na, jeung ka Israil
kakasih-Na.
37 Ti dinya Anjeunna nembongan di bumi, terus
ngobrol jeung manusa.
BAB 4
1 Ieu kitab parentah-parentah Allah, jeung hukum-
hukum anu langgeng salalanggengna: sakur anu
ngalaksanakeunana bakal hirup; tapi saperti
ninggalkeun eta bakal maot.
2 Hurungkeun anjeun, Yakub, sareng cekelan éta:
leumpang di payuneun cahayana, supados anjeun tiasa
caang.
3 Ulah mere kahormatan maneh ka nu sejen, atawa
hal-hal anu nguntungkeun pikeun anjeun ka bangsa
asing.
4 Eh urang Israil, bagja urang, sabab hal-hal anu
pikaresepeun ka Allah parantos terang ka urang.
5 Sing bageur, umat Kami, pangeling-eling Israil.
6 Aranjeun dijual ka bangsa-bangsa, lain pikeun
ngabinasakeun aranjeun;
7 Aranjeun ngajurung Mantenna anu ngajadikeun
aranjeun ku jalan kurban ka setan, lain ka Allah.
8 Aranjeun geus mopohokeun ka Allah nu langgeng,
anu ngagedekeun aranjeun; jeung anjeun geus grieved
Yerusalem, nu nursed anjeun.
9 Sabot anjeunna ningali bebendu Allah sumping ka
anjeun, anjeunna nyarios, "Dengekeun, eh urang Sion!
10 Kaula ningali putra-putra abdi ditawan ku Gusti
Nu Abadi.
11 Ku kabingahan Kami ngahaturkeun aranjeunna;
tapi diusir ku ceurik jeung tunggara.
12 Engke ulah aya anu gumbira ka Kami, randa, anu
ditinggalkeun ku lobaan jelema, anu ku anak-anak
Kami ditilar ku dosa; sabab maranehna undur tina
hukum Allah.
13 Maranehna teu nyaho kana parentah-parentah-Na,
teu nyorang kana parentah-parentah-Na, jeung teu
nyorang jalan disiplin dina kaadilan-Na.
14 Sing araya di sabudeureun Sion, hayu, sing inget
kana panangkaran putra-putri Kami, anu ditimpa ku
Gusti Nu Abadi.
15 Sabab Mantenna geus ngadatangkeun hiji bangsa ti
jauh ka maranehna, bangsa anu teu boga isin, jeung
basa asing, anu henteu ngadeuheusan ka kolot, teu
karunya ka budak.
5. 16 Eta randa anu dipikanyaah ku maranehna geus
dibawa kabur, sarta ninggalkeun randa anu nyorangan
tanpa anak awewe.
17 Tapi naon anu abdi tiasa ngabantosan anjeun?
18 Sabab anu ngadatangkeun bala-bala ieu ka
maraneh, bakal nyalametkeun maraneh tina panangan
musuh-musuh maraneh.
19 He anak-anak kuring, indit ka jalan anjeun, sabab
kuring ditinggalkeun sepi.
20 Abdi parantos nyingkirkeun pakean katengtreman,
sareng ngagemkeun karung abdi tina doa abdi: Abdi
bakal sasambat ka Anu Langgeng dina dinten abdi.
21 Sing ati-ati, anak-anak, sasambat ka Gusti, sareng
anjeunna bakal nyalametkeun anjeun tina kakawasaan
sareng panangan musuh.
22 Sabab Kami ngarep-ngarep ka Nu Langgeng, yen
Mantenna baris nyalametkeun maraneh; Jeung
kabagjaan geus datang ka kuring ti Nu Maha Suci,
alatan rahmat anu bakal geura-giru datang ka anjeun ti
langgeng Jurusalamet urang.
23 Kaula ngutus maraneh ku sungkawa jeung ceurik,
tapi Allah bakal maparin maneh ka Kami kalawan
kabungah jeung kabungah salalanggengna.
24 Sapertos ayeuna tatangga-tatanggana Sion parantos
ningali anjeun ditawan: ku kituna aranjeunna bakal
énggal ningali kasalametan anjeun ti Allah urang anu
bakal sumping ka anjeun kalayan kamulyaan anu
hébat, sareng kacaangan anu Abadi.
25 Anak-anak, sing sabar murka ti Allah ka aranjeun;
tapi teu lila maneh bakal nempo karuksakan-Na, jeung
bakal tapak dina beuheung-Na.
26 Jalma-jalma anu hipu mah geus jalan-jalan kasar,
jeung dibawa kabur lir domba kacekel ku musuh.
27 Sing ati-ati, anak-anak kuring, sareng sasambat ka
Allah, sabab anjeun bakal émut ka Mantenna anu
ngalaksanakeun ieu ka anjeun.
28 Sabab sakumaha geus kapikiran aranjeun
nyimpang ti Allah, nya kitu deui lamun geus balik
deui, neangan Mantenna sapuluh kali deui.
29 Sabab anu ngadatangkeun bala-bala ieu ka
maraneh, bakal mawa kabagjaan anu langgeng jeung
kasalametan maraneh.
30 Sing ati-ati, Yérusalém!
31 Cilaka jelema-jelema anu nganyenyerikeun maneh,
jeung bungah dina ragrag anjeun.
32 Cilaka kota-kota anu dilayanan ku anak-anak
maneh.
33 Sapertos anjeunna girang kana karusakan anjeun,
sareng gumbira tina karugian anjeun, kitu ogé
anjeunna bakal kasedih ku kabinasaan dirina.
34 Ku Kami baris ngaleungitkeun kabungahan jalma-
jalma anu loba pisan, jeung kaangkuhanana bakal
robah jadi tunggara.
35 Pikeun seuneu bakal datang ka dirina ti Abadi, lila
langgeng; jeung manehna bakal dicicingan tina setan
pikeun waktos hébat.
36 Eh Yerusalem, tingali ka arah wetan, tingali
kabungahan anu datang ka anjeun ti Allah.
37 Leres, putra-putra anjeun sumping, anu ku Gusti
diusir, aranjeunna kumpul ti wetan dugi ka kulon ku
pangandika Nu Maha Suci, girang dina kamulyaan
Allah.
BAB 5
1 Leupaskeun, eh Yerusalem, anggoan kasangsaraan
sareng kasangsaraan, sareng pakean kaagungan
kamulyaan ti Allah salamina.
2 Lebetkeun ka anjeun pakean ganda tina kabeneran
anu asalna ti Allah; sareng pasang diadem dina sirah
anjeun tina kamulyaan anu Abadi.
3 Pikeun Allah bakal nembongkeun kacaangan anjeun
ka unggal nagara di handapeun langit.
4 Sabab jenengan maneh bakal disebat ku Allah
salalanggengna.
5 Bangun, Yérusalém, jungjung ka luhur, neuteup ka
wetan, tenjo anak-anak maneh karumpul ti kulon ka
wetan ku pangandika Nu Mahasuci, girang-girang
nginget-nginget ka Allah.
6 Maranéhna undur ti Gusti ku jalan leumpang, tuluy
digiring ku musuh-musuhna, tapi ku Allah
dijungjungkeun ka Anjeun, ku kamulyaan, sakumaha
putra-putra Karajaan.
7 Sabab Allah geus marentahkeun supaya saban
gunung anu luhur, jeung tebing-tebing anu lila-lila,
kudu digulingkeun, sarta lebak-lebak dieusi, sangkan
taneuhna rata, supaya urang Israil bisa salamet dina
kamulyaan Allah.
8 Malah leuweung jeung saban tangkal seungit bakal
ngiuhan Israil ku parentah Allah.
9 Pikeun Allah bakal mingpin urang Israil kalawan
kabagjaan dina caang kamulyaan-Na jeung rahmat
jeung kaadilan nu asalna ti Mantenna.