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 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 Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC.
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 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.
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 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 Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC.
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 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.
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 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.
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 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.
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 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 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 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.
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 Judith is a deuterocanonical book included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible but excluded from the Hebrew canon and assigned by Protestants to the apocrypha. Judith with the Head of Holofernes – painting by Lucas Cranach the Elder
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.
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.
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.
More Related Content
Similar to The Book of Prophet Habakkuk-Sundanese.pdf
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.
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 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.
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 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 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 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.
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 Judith is a deuterocanonical book included in the Septuagint and the Catholic and Eastern Orthodox Christian Old Testament of the Bible but excluded from the Hebrew canon and assigned by Protestants to the apocrypha. Judith with the Head of Holofernes – painting by Lucas Cranach the Elder
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.
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.
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.
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
More from Filipino Tracts and Literature Society Inc. (20)
Azerbaijani (Azərbaycan) - İsa Məsihin Qiymətli Qanı - The Precious Blood of ...
The Book of Prophet Habakkuk-Sundanese.pdf
1. Habakuk
BAB 1
1 Beungbeurat anu katingali ku nabi Habakuk.
2 Nun PANGERAN, sabaraha lami abdi sasambat,
sareng Gusti teu ngadangu! malah ceurik kaluar ka
thee kekerasan, jeung anjeun moal nyalametkeun!
3 Kunaon Gusti nembongkeun kajahatan ka abdi,
sareng nyebatkeun kasangsaraan? keur spoiling
jeung kekerasan aya saméméh kuring: jeung aya nu
ngangkat pasea jeung contention.
4 Ku sabab eta, hukum teh dilembur, sarta
pangadilan moal pernah kaluar; kituna judgment
salah proceedeth.
5 Awas maraneh di antara bangsa-bangsa, awas,
jeung heran pisan: Kami bakal migawe hiji
pagawean dina mangsa maraneh, anu maraneh moal
percaya, sanajan geus dicaritakeun ka maraneh.
6 Ku Kami, Kami ngangkat urang Kaldean, éta
bangsa anu pait sareng rurusuhan, anu bakal
ngarambat sapanjang lega tanah, pikeun
ngagaduhan tempat-tempat anu sanés milikna.
7 Maranehna pikareueuseun jeung pikasieuneun;
putusan jeung martabatna bakal lumangsung ku
sorangan.
8 Kuda-kudana oge leuwih gancang ti batan macan
tutul, leuwih galak ti batan ajag sonten. maranehna
bakal hiber kawas garuda anu hasteth dahar.
9 Maranehna bakal daratang keur kakeuheul,
beungeutna bakal lir angin wetan, jeung bakal
ngumpulkeun pangbuangan lir pasir.
10 Maranehna bakal ngahina raja-raja, jeung para
panggedena bakal dihina ku maranehna; pikeun
maranéhanana baris numpuk lebu, jeung nyokot eta.
11 Lajeng pikiranana bakal robah, sarta anjeunna
bakal ngaliwatan, sarta nyinggung, imputing ieu
kakawasaan-Na ka allah-Na.
12 Naha anjeun henteu ti kalanggengan, nun
PANGERAN, Allah abdi, Nu Maha Suci? urang
moal maot. Nun PANGERAN, Gusti parantos
netepkeun aranjeunna pikeun pangadilan; jeung, O
Allah perkasa, Anjeun geus ngadegkeun eta pikeun
koreksi.
13 Maneh teh panonna leuwih bersih ti batan
ningali kajahatan, teu bisa ningali kana kajahatan;
14 Jeung ngajadikeun jalma-jalma saperti lauk laut,
saperti hal-hal nu ngarayap, nu teu boga pangawasa?
15 Sadayana dicandak ku juru, aranjeunna
ditangkep dina jaringna, sareng dikumpulkeun dina
seredna;
16 Ku sabab eta maranehna kurban pikeun jaringna,
jeung ngaduruk menyan pikeun seredna; sabab ku
maranehna bagian maranéhanana gajih, jeung
daging maranéhanana loba pisan.
17 Naha aranjeunna bakal ngosongkeun jaringna,
sareng henteu nyéépkeun pikeun maéhan bangsa-
bangsa?
BAB 2
1 Kami bakal nangtung dina jaga kuring, sareng
nempatkeun kuring dina munara, sareng bakal jaga
pikeun ningali naon anu bakal diomongkeun ka
kuring, sareng naon anu bakal kuring jawab nalika
kuring dihukum.
2 PANGERAN nimbalan ka kaula, "Tuliskeun
tetenjoan eta, jelaskeun kana papan-papan, supaya
anu macana bisa lumpat."
3 Sabab tetenjoan teh can aya dina waktu anu geus
ditangtukeun, tapi dina ahirna bakal nyarita, teu
bohong; sabab pasti datang, moal reureuh.
4 Nya, jiwa-Na anu diluhurkeun henteu jujur dina
anjeunna, tapi anu adil bakal hirup ku imanna.
5 Enya oge, ku sabab ngalanggar anggur, anjeunna
teh sombong, teu cicing di imah, anu ngagedean
kahayangna lir naraka, jeung kawas maot, teu bisa
wareg, tapi ngumpulkeun sakabeh bangsa ka
Anjeunna, jeung numpuk ka Anjeunna. jalma:
6 Naha kabeh ieu moal nyieun pasemon ngalawan
anjeunna, jeung paribasa ejekan ngalawan anjeunna,
sarta ngomong, "Cilaka jalma anu nambahan naon
nu lain milikna!" sakumaha lami? jeung ka
manéhna nu ladeth dirina kalawan liat kandel!
7 Naha moal ujug-ujug jungjunan anu bakal ngegel
anjeun, sareng ngahudang anu bakal ngaganggu
anjeun, sareng anjeun bakal janten jarahan pikeun
aranjeunna?
8 Ku sabab maneh geus ngarampog loba bangsa,
sakabeh jalma-jalma anu sesa bakal ngarampog
maneh; sabab getih manusa, jeung pikeun
kekerasan di tanah, kota, jeung sakabeh nu dumuk
di dinya.
9 Cilaka jalma anu mikahayang ka imahna anu
jahat, pikeun nempatkeun sayangna di luhur,
supados anjeunna dibébaskeun tina kakawasaan anu
jahat!
10 Maneh geus ngarundingkeun rasa isin ka imah
maneh ku cara ngancurkeun loba jelema, jeung
geus nyieun dosa ngalawan jiwa maneh.
11 Pikeun batu bakal ngajerit tina témbok, sareng
balok tina kayu bakal ngajawab.
12 Cilaka jalma anu ngawangun kota ku getih, anu
ngadegkeun kota ku kajahatan!
13 Lah, lain ti PANGERAN Nu Maha Kawasa,
jelema-jelema teh bakal bubuara di jero seuneu,
jeung jelema-jelema bakal cape-cape sorangan ku
karana kasombongan?
2. 14 Pikeun bumi bakal pinuh ku pangaweruh
ngeunaan kamulyaan PANGERAN, sakumaha cai
nutupan laut.
15 Cilaka jelema anu mere nginum ka baturna, anu
ngocorkeun botol maneh ka manehna, nepi ka
mabok-mabokna, nepi ka ningali katetelanana!
16 Anjeun pinuh ku éra pikeun kamulyaan; nginum
ogé, sareng ngantepkeun kulit kulup anjeun teu
ditutupan: cangkir panangan katuhu PANGERAN
bakal dipalingkeun ka anjeun, sareng kamulyaan
anu éra bakal aya dina kamulyaan anjeun.
17 Ku sabab kakerasan di Libanon bakal nutupan
maneh, jeung rampasan sato sato, anu matak
pikasieuneun, ku sabab getih jelema, jeung
kakerasan di tanah, ka kota, jeung sakabeh nu
nyicingan di dinya.
18 Naon mangpaatna arca anu diukir ku anu
nyieunna; arca molten, jeung guru bohong, nu
nyieun karyana percanten therein, nyieun brahala
belet?
19 Cilaka jelema anu ngomong ka kai, Hudang! ka
batu belet, Bangun, eta bakal ngajarkeun! Behold,
eta diteundeun leuwih ku emas jeung pérak, sarta
euweuh napas di satengahing eta.
20 Tapi PANGERAN aya di Bait-Na anu suci;
BAB 3
1 Doa nabi Habakuk dina Sigionoth.
2 Nun PANGERAN, abdi parantos nguping pidato
Gusti, teras sieun: Nun PANGERAN, hirupkeun
padamelan Gusti di tengah-tengah taun, di
satengahing taun terangkeun; dina murka nginget
welas asih.
3 Allah sumping ti Teman, nu Maha Suci ti Gunung
Paran. Selah. Kamulyaan-Na nutupan langit, jeung
bumi pinuh ku pujian-Na.
4 Sareng caangna sapertos cahaya; Anjeunna
kagungan tanduk kaluar tina leungeun-Na: jeung
aya nyumputkeun kakawasaan-Na.
5 Di payuneuna-Na aya wabah, sareng bara api
ngaduruk dina suku-Na.
6 Mantenna jumeneng, ngukur bumi; jeung gunung-
gunung anu langgeng paburencay, pasir-
pagunungan anu langgeng geus ruku: jalan-jalanna
langgeng.
7 Abdi ningal kemah-kemah Kusyan dina
kasangsaraan;
8 Naha PANGERAN bendu ka walungan-walungan?
Naha amarah anjeun ka walungan? Naha murka
anjeun ka laut, anjeun naék kana kuda sareng kareta
kasalametan anjeun?
9 Ruku Anjeun dijieun rada buligir, nurutkeun
sumpah suku-suku, sanajan pangandika Anjeun.
Selah. Anjeun cleave bumi jeung walungan.
10 Gunung-gunung narenjo ka maneh, tuluy
ngageter, cai ngalembur ngaliwat, jero-jerona
nyorowok, ngacungkeun panangan ka luhur.
11 Panonpoe jeung bulan nangtung keneh di
imahna, ku cahaya panah-panah Gusti maranehna
mabur, jeung ku caangna tumbak Gusti nu hérang.
12 Maneh mapay-mapay nagara kalawan ambek-
ambekan;
13 Gusti angkat pikeun kasalametan umat Gusti,
bahkan pikeun kasalametan sareng anu diurapi ku
Gusti; Anjeun tatu sirah kaluar ti imah nu jahat, ku
manggihan yayasan nepi ka beuheung. Selah.
14 Kapala desa-desa-Na ku maneh ditelasan ku
tongkat-tongkatna, maranehna kaluar lir angin
puyuh ngaburak-barik Kami, kabungahna lir ibarat
ngabakal ka jalma-jalma miskin sacara rusiah.
15 Anjeun leumpang ngaliwatan laut jeung kuda
Anjeun, ngaliwatan numpuk cai gede.
16 Nalika kuring ngadangu, beuteung kuring
ngageter; biwir kuring quivered di sora: Rottenness
diasupkeun kana tulang kuring, sarta kuring
trembling dina diri, yén kuring bisa beristirahat dina
poé kasulitan: lamun anjeunna datang nepi ka jalma,
anjeunna bakal narajang aranjeunna kalayan
pasukan-Na.
17 Sanaos tangkal kondang moal mekar, sareng
buah anggur moal aya; pagawean tina zaitun bakal
gagal, sarta sawah bakal ngahasilkeun euweuh
daging; Domba bakal dipotong tina kandang, sareng
moal aya sapi di kandang.
18 Nanging abdi-abdi bakal girang ka PANGERAN,
abdi bakal girang di Allah anu nyalametkeun abdi.
19 PANGERAN Allah teh kakuatan abdi, sareng
anjeunna bakal ngajantenkeun suku abdi sapertos
suku hinds, sareng bakal ngajantenkeun abdi
leumpang di tempat-tempat luhur abdi. Pikeun
panyanyi utama dina instrumen senar kuring.