Asher, the tenth son of Jacob and Zilpah. An explanation of dual personality. The first Jekyll and Hyde story. For a statement of the Law of Compensation that Emerson would have enjoyed, see Verse 27.
The seventh son of Jacob and Bilhah. The jealous one. He counsels against anger saying that "it giveth peculiar vision." This is a notable thesis on anger.
The 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 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.
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 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.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
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 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 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 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.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
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 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.
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.
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 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 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
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.
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Similar a Queretaro Otomi - Testament of Asher.pdf
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 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.
Susanna, also called Susanna and the Elders, is a narrative included in the Book of Daniel by the Catholic Church, Oriental Orthodox Churches and Eastern Orthodox Churches.
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 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 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 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.
The Second and Third Epistle of John are books of the New Testament attributed to John the Evangelist, traditionally thought to be the author of the Gospel of John (though this is disputed). Most modern scholars believe this is not John the Apostle, but in general there is no consensus as to the identity of this person or group.
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 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.
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.
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 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 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
Similar a Queretaro Otomi - Testament of Asher.pdf (20)
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
The Book of Judges is the seventh book of the Hebrew Bible and the Christian Old Testament. In the narrative of the Hebrew Bible, it covers the time between the conquest described in the Book of Joshua and the establishment of a kingdom in the Books of Samuel, during which Biblical judges served as temporary leaders.
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 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 Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
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 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.
Más de Filipino Tracts and Literature Society Inc. (20)
Guia de las cartas del tarot de el extraño mundo de jack.
Arcanos mayores y arcanos menores.
Primera guía cien porciento en español!
Con 5 tiradas para comenzar predicciones.
Aprende y utiliza este mazo para divertirte.
Fuente: Emeric Amyot d'Inville, C.M. "Anunciar la Buena Nueva de la Salvación siguiendo las huellas de San Vicente", Vincentiana: Vol. 41: No. 4, Artículo 7.
Esta guía es una ayuda para hacer por tu cuenta el retiro mensual, allí dónde te encuentres, especialmente en caso de dificultad de asistir en el oratorio o iglesia donde habitualmente nos reunimos para orar.
DOCTRINA DEL ESPIRITU SANTO - NEUMATOLOGIA - 1.pptxRicardo Hernandez
INTRODUCCIÓN DE LA DOCTRINA DEL ESPIRITU SANTO
EL ESPIRITU SANTO TRABAJA JUNTO AL PADRE Y AL HIJO EN EL PLAN DE LA REDENCIÓN
ALGUNAS TEORIAS ERRONEAS SOBRE LAS PERSONALIDADES DE DIOS
CONSECUENCIAS TERRIBLES PARA LOS QUE NO CREEN QUE DIOS ES EL ESPIRITU SANTO
PERSONALIDAD DEL ESPIRITU SANTO - A TRAVÉS DE SUS NOMBRES Y SUS TÍTULOS
EL USO DE PRONOMBRES PERSONALES DEMUESTRA SU PERSONALIDAD
EL ESPÍRITU SANTO TIENE CARACTERÍSTICAS DE UNA PERSONA
EL ESPÍRITU SANTO PUEDE SER AFECTADO COMO UNA PERSONA
EL ESPÍRITU SANTO ES IDENTIFICADO CON EL PADRE Y EL HIJO
EL ESPÍRITU SANTO SE RECONOCE CON EL PODER DE DIOS
DIOS ES ESPIRITU Y LAS OBRAS BENÉFICAS DE DIOS SE REALIZAN POR MEDIO DEL ESPÍRITU SANTO
AL ESPÍRITU SANTO DIRECTAMENTE SE LE LLAMA “DIOS”
EL ESPÍRITU SANTO DEMUESTRA LOS ATRIBUTOS DIVINOS
EL ESPÍRITU SANTO POSEE LAS CUALIDADES DE LA VERDAD, SANTIDAD Y EL AMOR
EL ESPÍRITU SANTO HACE LAS OBRAS DE DIOS
A. ¿Qué es la soledad?
• En el Antiguo Testamento la palabra hebrea que más se utiliza para “solitario” es shamem, que significa “desolado”.
• En el Nuevo Testamento la palabra griega eremos significa “lugares desiertos”.
• La soledad es el estado emocional de tristeza causado por sentirse solo, aislado o alejado de los demás.
• Una persona puede sentir la falta de cercanía con otros aún cuando estén en su presencia.
• David exclamó al Señor en tiempo de soledad:
“Mírame, y ten misericordia de mí, porque estoy solo y afligido”.
(Salmos 25:16)
B. ¿Qué significa estar solo?
• En el Antiguo Testamento, la palabra hebrea que se traduce solo es badad, que significa “estar con uno mismo”.
• En el Nuevo Testamento, la palabra griega monos denota “sin compañía, solo, solitario”.
• Estar solo es la condición de estar sin compañía, separado de otros.
• Con frecuencia, Jesús buscó estar a solas. Se apartaba de los demás para poder tener comunión con el Padre.
“Despedida la multitud, subió al monte a orar aparte; y cuando llegó la noche, estaba allí solo”.
(Mateo 14:23)
C. ¿Cuál es la diferencia entre estar a solas y sentir soledad?
• La soledad se refiere al estado emocional (por sentirse rechazado y desolado).
• Estar a solas se refiere al estado físico (el estado de estar separado de los demás).
• La soledad generalmente es una experiencia negativa (que va acompañada de un sentimiento de desesperanza).
• Estar a solas puede ser una experiencia positiva (convirtiéndola en un momento de creatividad y comunión con el Señor).
D. Ejemplos bíblicos de soledad
DAVID EXPERIMENTÓ SOLEDAD POR EL RECHAZO.
“Mira a mi diestra y observa, pues no hay quien me quiera conocer;
No tengo refugio, ni hay quien cuide de mi vida”.
(Salmos 142:4)
JOB EXPERIMENTÓ SOLEDAD POR SUS AMIGOS DESLEALES.
“El atribulado es consolado por su compañero; aun aquel que abandona el temor del Omnipotente. Pero mis hermanos me traicionaron como un torrente; pasan como corrientes impetuosas”.
(Job 6:14–15)
ELÍAS EXPERIMENTÓ SOLEDAD PORQUE TEMIÓ LA IRA DE DIOS.
“Viendo, pues, el peligro, se levantó y se fue para salvar su vida, y vino a Beerseba, que está en Judá, y dejó allí a su criado. Y él se fue por el desierto un día de camino, y vino y se sentó debajo de un enebro; y deseando morirse, dijo: Basta ya, oh Jehová, quítame la vida, pues no soy yo mejor que mis padres”.
(1 Reyes 19:3–4)
E. Ejemplos bíblicos de estar solo
PABLO ESTUVO SOLO CUANDO SUS AMIGOS LO ABANDONARON.
“En mi primera defensa ninguno estuvo a mi lado, sino que todos me desampararon; no les sea tomado en cuenta. Pero el Señor estuvo a mi lado, y me dio fuerzas, para que por mí fuese cumplida la predicación, y que todos los gentiles oyesen. Así fui librado de la boca del león”.
(2 Timoteo 4:16–17)
JOB ESTUVO SOLO CUANDO
2. NTHEGE NTHUTS'I 1
Aser, ar décimo ya bätsi ar Jacob ne
ar Zilpa. 'Nar explicación doble mfeni.
Ar ndui 'bede ya Jekyll ne ya Hyde.
'Nar hmä ar Ley ar Compensación da
Emerson habría disfrutado, pa ga bí
versículo 27.
1 ar copia ar Testamento aser, Temu
̲
ya 'bede nzofo yá bätsi ar nthebe
veinticinco ya je
̲ ya ár nzaki.
2 ngetho estando Tobe sano bí xifi:
Escuchad, bätsi Aser, ma vuestro tada,
ne os declararé ga
̲ tho nä'ä ar recto ja
yá da
̲ ar 'ño
̲ ho
̲ .
3 yoho ya maneras xi mä ya xki Jwä
ya bätsi ya 'ño
̲ ho
̲ , ne yoho ya
inclinaciones, ne yoho nsa
̲ di ar nt'ot'e,
ne yoho modos ya nt'ot'e, ne yoho ya
nt'ot'e.
4 ir 'me
̲ t'o tanto, ga
̲ tho ya 'bede ya dos
jar dos, 'nar kontra ar ma.
5 ngetho 'bu
̲ i yoho 'ñu ar hño ne
hñogu
̲ zu'we, ne ko nuya gi 'bu
̲ hu
̲ yoho
ya inclinaciones jar HMUNTS'UJE
pechos ke ya discriminan.
6 ir 'me
̲ t'o tanto, nu'bu
̲ ár anxe
̲ da
complace jar hño inclinación, ga
̲ tho yá
acciones ya jar Ts'ut'ubi; ne nu'bu
̲ peca,
bí arrepiente ngut'a.
7 ngetho yá yá to mi kwat'i jar ar
Ts'ut'ubi, ne desechando ar ts'o nt'o
̲ t'e,
derroca Hmunts'i hñogu
̲ zu'we ne
desarraiga ar pecado.
8 pe nu'bu
̲ ar inclina da inclinación da
hñogu
̲ zu'we, ga
̲ tho yá acciones gi ts'o
nt'o
̲ t'e, ne ya aleja ar za
̲ , ne da aferra
hñogu
̲ zu'we, ne ar gobernado ya Beliar;
Anke obra nä'ä ar za
̲ , bí pervierte asta
hñogu
̲ zu'we.
9 ngetho kadu 'nandi da comienza
'yo
̲ t'e ar za
̲ , fuerza ho ar nt'ot'e nts'oki
pa, nú da tesoro ar inclinación xí lleno
'nar espíritu nts'oki.
10 'nar jä'i gem'bu
̲ to ko ar hñä ar hño
ir nge ar hño ir nge hñogu
̲ zu'we, pe
tema ar nt'ot'e conduce travesuras.
11 'bu
̲ i 'nar 'ño
̲ ho
̲ nä'ä hingi gi 'ñudi
compasión ya aquel nä'ä mahyoni ár
turno hñogu
̲ zu'we; Ne nuna xka baña
yoho ya 'na'ño instituto, pe ar nga
̲ tho
ar nts'oki.
12 ne 'bu
̲ i 'nar 'ño
̲ ho
̲ ama nä'ä obra
hñogu
̲ zu'we, ngetho preferiría 'nehe
morir jar hñogu
̲ zu'we ir nge ár causa;
Ne ir nge 'me
̲ hna xi xí nzi da baña
yoho ya 'na'ño instituto, pe ar ga
̲ tho ge
'nar obra malvada.
13 anke ciertamente pe
̲ ts'i hne, ne
nuna, ar inicuo nä'ä oculta nä'ä ar nts'o
ya causa hño thuuhu, pe ar ngäts'i ar
nt'ot'e gi hoki da hñogu
̲ zu'we.
14 ma'na sigiloso, xí injustamente,
saquea, defrauda ne compadeció ya
hyoya: 'me
̲ hna 'nehe pe
̲ ts'i 'nar doble
aspecto, pe ar nga
̲ tho ar nts'oki.
15 nä'ä defrauda ár prójimo provoca
Jwä, ne jura falsamente kontra ar
Altísimo, ne wat'i bí compadece ar ya
hyoya; ar 'ño
̲ ho
̲ pe
̲ hni'i ar ley, hingi bí
asienta ne provoca, ne wat'i refresca ja
ya hyoya.
16 profana ár anxe
̲ , ne xí yoxji
komongu; Mata da xingu, ne
compadece ar 'ra pocos: 'me
̲ hna 'nehe
pe
̲ ts'i 'nar doble aspecto, pe ar nga
̲ tho
ar nts'oki.
17 ma'na comete adulterio ne
fornicación, ne bí abstiene ar carnes,
ne nu'bu
̲ ayuna xí mal, ne ya poder ár
riqueza aplasta jar xingu; Ne a pesar
3. de ár excesiva ts'o nt'o
̲ t'e, tso
̲ ni ya
mandamientos: 'me
̲ hna 'nehe pe
̲ ts'i 'nar
doble aspecto, pe nga
̲ tho ar nts'oki.
18 ya 'ño
̲ ho
̲ ya liebres; limpios,--
komo mi dividen ar pezuña, pe pe ya
impuros.
19 ngetho Jwä ja ya tablas ya
mandamientos nja'bu
̲ xi declarado.
20 pe vosotros, bätsi míos, hingi
llevéis yoho ya rostros semejantes jar
nu'u
̲ , bondad ne ts'o nt'o
̲ t'e; ge
aférrense ja ar bondad ho
̲ ntho, getho
Jwä pe
̲ ts'i jár ngú jar nä'ä, ne ya 'ño
̲ ho
̲
dá desean.
21 pe ar ar ts'o nt'o
̲ t'e huye,
destruyendo ar inclinación hñogu
̲ zu'we
ya vuestras te obras; ngetho mi pe
̲ ts'i
doble hmi hingi mahyoni Jwä, pe ge ja
yá propios hne, pa da tsa da complacer
jar Beliar ne ya 'ño
̲ ho
̲ komongu nu'u
̲
xkagentho.
22 ngetho ya 'ño
̲ ho
̲ te, aun mi ya 'nar
Honto rostro, anke 'bu
̲ hu
̲ pensados
nu'bu
̲ mi pe
̲ ts'i doble hmi ma pecado,
gi 'bu
̲ hu
̲ justo hñandu
̲ hu
̲ Kwä.
23 ngetho xingu, ma ar ba ho ja ya
impíos, o
̲ t'e yoho obras, ar hño ne
hñogu
̲ zu'we; Pe ar nga
̲ tho ar za
̲ , porke
nä'ä xi arrancado ne destruido nä'ä ar
nts'oki.
24 'nar 'ño
̲ ho
̲ odia ar 'ño
̲ ho
̲
misericordioso ne injusto, ne ar 'ño
̲ ho
̲
comete adulterio ne ayuna: 'me
̲ hna
'nehe pe
̲ ts'i 'nar doble aspecto, pe
nga
̲ tho ar obra ar za
̲ , getho te
̲ ni ar
ejemplo ar 'ño
̲ ho
̲ , jar ar o ár 'ñu ar ke
hingi zits'uwi ar hño aparente
komongu ar hño genuino.
25 ma'na gi hingi ga Haxu
̲ jwä ko nu'u
da Hi'nä, hontho sea mi profane jár
ndo'yo ne contamine ár anxe
̲ ; 'Me
̲ hna
'nehe pe
̲ ts'i doble hmi, pe ar conjunto
ar za
̲ .
26 ngetho ya 'ño
̲ ho
̲ ya komongu
ciervos ne ciervas, getho ma 'na ya
zu'we salvajes parecen da inmundos,
pe gi 'bu
̲ hu
̲ completamente limpios;
getho 'yo jar celo ir nge ar 'ño
̲ ho
̲ ne
abstienen nä'ä Jwä 'nehe odia ne
prohíbe ja yá mandamientos, alejando
hñogu
̲ zu'we ar za
̲ .
27 bi vosotros veis, bätsi míos, Temu
̲
thogi yoho jar ga
̲ tho ya 'bede, 'natho
kontra ar ma'na, ne 'na xí oculto ya
ma'na: ja ar riqueza bí oculta ar zu
̲ da
̲ ,
ar convivencia jar embriaguez, ja ar
risa 'ñu
̲ , jar despilfarro 'me
̲ hñä.
28 ar muerte sucede jar nzaki, ar
deshonor ar Xomha
̲ i, ar xui ar pa ne ya
tinieblas jar tsibi; ne ga
̲ tho ya 'bede gi
'bu
̲ hu
̲ debajo de ar pa, ho
̲ ntho ya 'bede
jár nzaki, ya 'bede injustas jár muerte;
ir tanto, 'nehe ar nzaki eterna espera
'na jar muerte.
29 hingi tsa
̲ da mä ar da majwäni ar
mentira, nixi correcta incorrecta; getho
nga
̲ tho majwäni 'bu
̲ i jar tsibi, nja'bu
Komo ga
̲ tho ya 'bede gi 'bu
̲ hu
̲ jár Kwä.
30 ir 'me
̲ t'o tanto, probé ga
̲ tho nuya ya
ja ma nzaki ne hingi di aparté ar
mamu
̲ jwäni ar 'ño
̲ ho
̲ , ne busqué ya
mandamientos ar Altísimo, andando
nä'ä mä ga
̲ tho ma ndu nzafi ko
sencillez rostro nu'bu nä'ä ar za
̲ .
31 mirad, Pos, 'nehe vosotros, bätsi
míos, ja ya mandamientos ar 'ño
̲ ho
̲ , pa
ndi de
̲ ni majwäni ko sencillez.
32 ngetho mi pe
̲ ts'i doble ar hmi ya
culpables 'nar doble pecado; ngetho
ambos o
̲ t'e nä'ä nts'o ne pe
̲ ts'i placer
mi dí o
̲ t'e, pa ndi de
̲ ni ar ejemplo ya
4. espíritus ar nkadi ne ya lucha ja ya
'mui.
33 ir tanto, bätsi míos, guardad ar ley
ar 'ño
̲ ho
̲ , ne hinda prestéis Ntheti
hñogu
̲ zu'we ngu 'na ar hño; mäs mirad
nä'ä ar realmente za
̲ , ne guardar nä'ä
jar ga
̲ tho ya mandamientos ar 'ño
̲ ho
̲ ,
yá ir conversación jar nu'u
̲ , ne ngäts'i
jar nä'ä.
34 getho ya ngäts'i postreros ya 'ño
̲ ho
̲
muestran jár ts'ut'ubi wa injusticia,
nu'bu
̲ 'bu
̲ i ko ya ángeles ar 'ño
̲ ho
̲ ne
zunthu.
35 getho nu'bu
̲ ár anxe
̲ bí aleja ar
turbada, ar atormentada ir nge ar
espíritu nts'oki nä'ä 'nehe sirvió
lujurias ne malas ar obras.
36 pe nu'bu
̲ 'bu
̲ i jar 'mui xi hño ko ar
gozo, o ko ar anxe
̲ ar 'mui xi hño, ne bí
conduce ar nzaki eterna.
37 hingi os conviertáis, bätsi míos, jar
Sodoma, pecó kontra ya ángeles ar
'ño
̲ ho
̲ , ne pereció pa zäntho.
38 ngetho pädi da pecaréis, ne seréis
entregados jar 'ye
̲ ar vuestros ntuhni;
ne vuestra ha
̲ i da gohi desolada, ne
vuestros santos xeni destruidos, ne
seréis esparcidos asta ya goho rincones
ar ximha
̲ i.
39 ne seréis mi kwat'i jar otho jar
dispersión desvanece dehe.
40 asta ar Altísimo visite ar ha
̲ i
viniendo nä'ä xkagentho komongu 'nar
'ño
̲ ho
̲ , ko ya 'ño
̲ ho
̲ hñudi mi ñuni ne
bebiendo, ne rompiendo yá ñä ar
dragón jar dehe.
41 nä'ä salvará jar Israel ne ga
̲ tho ya
gentiles, ñä Jwä ja ar jä'i ar 'ño
̲ ho
̲ .
42 ir tanto, vosotros 'nehe, bätsi míos,
decid nuya ya vuestros bätsi, pa da
hingi bí desobedezcan.
43 getho xta sabido da ciertamente
seréis desobedientes, ne ciertamente
actuaréis impíos, hingi da hmihi Ntheti
ja ar ley Jwä, pe ge da mandamientos
ya 'ño
̲ ho
̲ , komongu corrompidos ir nge
ar iniquidad.
44 ne ir tanto, seréis esparcidos
komongu Gad ne gi ma ku, ne hinda
conoceréis vuestras ha
̲ i, tribu nixi hñä.
45 pe ar 'ño
̲ ho
̲ os Hmunts'i jar nt'eme
ir nge ár tierna ntheku
̲ te, ne ya hne
Abra, ya Isaac ne ya Jacob.
46 ne nu'bu
̲ mi 'bu
̲ i mä nuya ya, bí
pe
̲ hni'i, bí mä: enterrar ga jar Hebrón.
47 ne da durmió ne murió 'nar vejez xi
hño.
48 ne yá bätsi Xká 'yot'u
̲ hu
̲ ir 'be
̲ fi nä'ä
nä'ä mi xki mandado, ne bí duts'i asta
Hebrón, ne bí 'ya
̲ gi ko yá mengu.