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 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.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
The Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The 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 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.
Book of Baruch, ancient text purportedly written by Baruch, secretary and friend of Jeremiah, the Old Testament prophet. The text is still extant in Greek and in several translations from Greek into Latin, Syriac, Coptic, Ethiopic, and other languages. The Book of Baruch is apocryphal to the Hebrew and Protestant canons but was incorporated in the Septuagint and was included in the Old Testament for Roman Catholics. The work is a compilation of several authors and is the only work among the apocrypha that was consciously modeled after the prophetic writings of the Old Testament.
The Epistle to Titus is one of the three pastoral epistles in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.
The 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 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 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.
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 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.
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 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 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 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 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.
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 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.
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 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.
More from Filipino Tracts and Literature Society Inc. (20)
Afrikaans - The Story of Ahikar the Grand Vizier of Assyria.pdf
Sundanese - Testament of Gad.pdf
1.
2. BAB 1
Gad, putra kasalapan Yakub jeung Zilpa.
Angon jeung lalaki kuat tapi murderer
dina haté. Ayat 25 mangrupikeun definisi
anu kasohor ngeunaan kabencian.
1 Salinan perjangjian Gad, naon anu
diomongkeun ka putra-putrana, dina taun
saratus dua puluh lima umurna, saurna ka
aranjeunna:
2 Dangukeun, barudak, abdi teh putra
kasalapan dilahirkeun ku Yakub, sareng
abdi gagah dina ngajaga domba.
3 Ku sabab kitu Kami ngajaga domba
peuting; jeung iraha wae singa datang,
atawa ajag, atawa sato galak naon
ngalawan melu, kuring ngudag eta, jeung
overtaking eta kuring nyeepkeun sukuna
jeung leungeun kuring jeung hurled eta
ngeunaan lémparan batu sacara, jeung
saterusna maehan eta.
4 Ayeuna Yusup adi abdi nuju ngangon
domba sareng urang salami tilu puluh
dinten ka luhur, sareng anjeunna ngora,
anjeunna gering kusabab panas.
5 Geus kitu anjeunna mulih deui ka
Hebron ka ramana, anu ngagolerkeun
anjeunna caket anjeunna, sabab anjeunna
mikanyaah pisan ka anjeunna.
6 Sareng Yusup nyarios ka bapa urang
yén putra-putra Silpa sareng Bilha nuju
meuncit domba anu pangsaéna sareng
ngadahar éta ngalawan pengadilan Rubin
sareng Yuda.
7 Pikeun anjeunna ningali yén kuring
parantos ngaluarkeun domba tina sungut
biruang, sareng maehan biruang; tapi
geus slain domba, keur grieved ngeunaan
eta nu teu bisa hirup, jeung nu urang geus
didahar eta.
8 Jeung ngeunaan hal ieu kuring ambek
ka Yusup nepi ka poé manéhna dijual.
9 Sareng sumanget kabencian aya dina
kuring, sareng kuring henteu hoyong
ngadangu ngeunaan Yusup ku ceuli,
atanapi ningali anjeunna ku panon, sabab
anjeunna nyentak ka urang sareng
nyarios yén urang tuang domba tanpa
Yuda.
10 Sabab naon-naon anu diomongkeun
ka bapa urang, anjeunna percaya ka
Anjeunna.
11 Ayeuna, anak-anak kuring, kuring
ngaku yén kuring sering hoyong maehan
anjeunna, sabab kuring benci anjeunna
tina haté kuring.
12 Sumawona, kuring beuki benci ka
anjeunna kusabab impianana; Jeung
Kami hayang ngaletak 1 manéhna kaluar
ti tanah hirup, komo kawas sapi lickets
up jukut di sawah.
13 Geus kitu Yuda dijual rusiah ka urang
Ismael.
14 Ku sabab kitu Allah karuhun urang
geus nyalametkeun Anjeunna tina
panangan urang, supaya urang ulah
nyieun kajahatan gede di Israil.
15 Tur ayeuna, barudak, dengekeun
kecap bebeneran pikeun migawe
kabeneran, jeung sagala hukum Gusti Nu
Maha Agung, jeung ulah sesat
ngaliwatan sumanget hatred, sabab éta
jahat dina sagala kalakuan manusa.
16 Sakur anu dilampahkeun ku anu
dipikameumeut, dipikaeuweuh ku musuh;
sanajan lalaki feares Gusti, jeung nyokot
pelesir dina nu bener, manéhna teu
mikanyaah manéhna.
17 Mantenna ngahinakeun bebeneran,
sirik ka nu makmur, ngabagéakeun
omongan nu jahat, mikanyaah ka
sombong, dumeh ngabobodo jiwa;
sakumaha Abdi ogé lajeng neuteup ka
Yusup.
18 Ku sabab eta, sing ati-ati, anak-anak
urang anu kabencian, sabab eta teh
3. ngalanggar hukum malah ngalawan ka
Pangeran sorangan.
19 Sabab moal ngadenge kana parentah-
parentah-Na ngeunaan kanyaah ka
sasama--sasama, sarta eta dosa ka Allah.
20 Sabab upama aya dulur anu titajong,
enggal-enggal ngawartakeun hal eta ka
jalma-jalma, sarta kudu ngadesek supaya
dihukum, dihukum jeung dipaehan.
21 Upama eta budak teh ngahudangkeun
ka dununganana, jeung saban
kasangsaraan eta ngarencanakeun
ngalawan ka manehna, lamun bisa
dipaehan.
22 Sabab kabencian teh matak dengki ka
jalma-jalma anu makmur;
23 Sabab sakumaha asih ngahirupkeun
deui nu geus maraot, jeung manggil deui
nu geus dihukum paeh, kitu deui
kabencian bakal maehan nu hirup, jeung
nu boga dosa, moal bisa hirup deui.
24 Pikeun sumanget hatred gawé bareng
jeung Iblis, ngaliwatan rurusuhan roh,
dina sagala hal nepi ka paeh manusa; tapi
sumanget cinta gawé bareng jeung
hukum Allah dina long-saffering kana
kasalametan manusa.
25 Ku sabab eta, kabencian teh jahat,
sabab sok tara bohong, ngomong
ngalawan bebeneran; jeung ngajadikeun
hal leutik jadi gede, jeung
ngabalukarkeun caang jadi gelap, jeung
nyebut amis pait, jeung ngajarkeun fitnah,
jeung kindleth murka, jeung stirrets nepi
perang, jeung kekerasan jeung sagala
covetousness; eta ngeusi haté jeung evils
jeung racun devilish.
26 Ku sabab eta, sim kuring nyebatkeun
ka aranjeun tina pangalaman, anak-anak,
supaya aranjeun bisa ngusir kabencian,
anu asalna ti Iblis, jeung nyaah ka Allah.
27 Kabeneran miceun kabencian, rendah
diri ngaleungitkeun rasa dengki.
28 Sing saha anu adil jeung hina, isin
kana kalakuan nu teu adil, lain dicacag
ku batur, tapi ku hatena sorangan, sabab
PANGERAN nilik kana karep-Na.
29 Mantenna henteu ngahina jalma suci,
sabab kasieunan ka Allah ngéléhkeun
kabencian.
30 Ku sabab sieun ulah nyinggung ka
PANGERAN, anjeunna moal
ngalakukeun anu jahat ka saha waé,
sanaos dina pikiran.
31 Ieu hal anu ahirna kuring diajar,
sanggeus kuring tobat ngeunaan Yusup.
32 Sabab tobat anu bener-bener nurut ka
Allah, ngancurkeun kabodoan, ngusir
poek, manceran panon, mere pangaweruh
ka jiwa, jeung nungtun pikiran kana
kasalametan.
33 Sareng hal-hal anu henteu diajarkeun
ku manusa, terang ku jalan tobat.
34 Sabab Allah ngadatangkeun panyakit
ati; Sareng upami doa Yakub bapa abdi
henteu ngabantosan abdi, éta boro gagal
tapi sumanget abdi parantos angkat.
35 Sabab ku naon-naon jelema
ngalanggar ku cara kitu oge dihukum.
36 Ku sabab kitu, ati Kami ditincak ka
Yusup, dina ati kuring oge sangsara
tanpa karunya, sarta dihukum salila
sabelas bulan, lila-lila saperti Kami geus
ambek ka Yusup.
BAB 2
Gad exhorts listeners na ngalawan
hatred némbongkeun kumaha eta geus
dibawa anjeunna kana jadi loba
kasulitan. Ayat 8-11 tiasa diinget.
1 Ayeuna, murangkalih, kuring
naroskeun ka anjeun, masing-masing
nyaah ka dulur-dulurna, sareng
singsingkeun kabencian tina hate anjeun,
4. silih pikanyaah dina lampah, sareng
ucapan, sareng dina karep jiwa.
2 Pikeun di payuneun bapa kuring
nyarios damai ka Yusup; jeung lamun
kuring geus Isro kaluar, sumanget hatred
darkened pikiran kuring, jeung diaduk
nepi jiwa mah maéhan manéhna.
3 Silih asih ti manah; jeung lamun lalaki
dosa ngalawan thee, nyarita peaceably ka
manéhna, jeung dina jiwa thy tahan teu
tipu daya; jeung lamun manéhna tobat
jeung ngaku, hampura manéhna.
4 Tapi lamun manehna mungkir, ulah
meunang kana hawa nafsu jeung
manehna, les catching racun ti maneh
manéhna nyokot sumpah jeung jadi
Anjeun dosa dua kali.
5 Ulah aya nu lian ngadenge rusiah
maneh lamun keur pasea hukum, ulah
nepi ka benci ka maneh, jadi musuh
maneh, jeung nyieun dosa gede ka maneh;
pikeun ofttimes anjeunna alamat thee
guilefully atanapi busieth dirina
ngeunaan thee kalawan niat jahat.
6 Sanaos anjeunna mungkir sareng gaduh
rasa éra nalika ditegor, langkung-
langkung dihukum.
7 Sing saha anu mungkir, bisa tobat
supaya ulah nyalahan deui ka maneh;
enya, manéhna ogé bisa ngahargaan thee,
jeung sieun jeung jadi rukun jeung thee.
8 Lamun manehna teu boga isin jeung
terus-terusan dina kajahatan, mangka
dihampura tina hate, sarta pasrahkeun ka
Allah anu males kalakuanana.
9 Upama aya nu leuwih makmur ti batan
aranjeun, ulah kaganggu, tapi doakeun
oge pikeun manehna, supaya manehna
meunang karaharjaan anu sampurna.
10 Sabab kitu mangpaatna pikeun
aranjeun.
11 Upami anjeunna langkung luhur, ulah
sirik ka anjeunna, émut yén sadaya jalma
bakal maot; jeung maturan pujian ka
Allah, anu méré hal alus jeung
nguntungkeun pikeun sakabéh lalaki.
12 Nyuhunkeun putusan-putus Gusti,
sareng pikiran anjeun bakal tenang
sareng tengtrem.
13 Sarta sanajan lalaki beunghar ku cara
jahat, sakumaha ogé Esau, lanceukna
bapana, ulah sirik; tapi ngadagoan ahir
Gusti.
14 Sabalikna, upami anjeunna nyandak
harta tina kakayaan anu jahat, anjeunna
ngahampura upami anjeunna tobat, tapi
anu henteu tobat bakal ditangtayungan
pikeun hukuman anu langgeng.
15 Pikeun jalma miskin, upami teu
dengki, anjeunna nyenangkeun Gusti
dina sagala hal, diberkahan langkung ti
sadayana, sabab anjeunna henteu
ngalaman kasusahan jalma-jalma anu sia-
sia.
16 Ku sabab eta, singkirkeun rasa
timburu tina jiwa aranjeun, jeung silih
pikanyaah kalawan jujur.
17 Ku sabab kitu, maraneh oge kudu
nyaritakeun hal-hal ieu ka anak-anak
maraneh, supaya maraneh ngahormat ka
Yuda jeung Lewi, sabab ti eta
PANGERAN bakal nyalametkeun urang
Israil.
18 Sabab Kami nyaho yen ahirna anak-
anak maraneh bakal undur ti Mantenna,
sarta bakal hirup dina kajahatan,
kasangsaraan jeung kajahatan di
payuneun PANGERAN.
19 Sanggeus istirahat sakedap, Anjeunna
ngadawuh deui; Barudak, nurut ka bapa,
jeung kubur kuring deukeut ka bapa.
20 Geus kitu Anjeunna ngangkat
sampéan-Na, tuluy saré.
21 Sanggeus lima taun, anjeunna
dicandak ka Hebron, dikurebkeun sareng
karuhunna.