Löydetty 1577 Tulokset: Fat
When man was but newly made, the lonely father of this created world, she it was that watched over him, (Wisdom of Solomon 10, 1)
Fatal neglect of Wisdom’s guidance, that could blind their eyes to the claims of honour, and leave the world such a memorial of their folly, as should make the record of their sins unmistakable! (Wisdom of Solomon 10, 8)
and churned up the bodies of their drowned enemy from those unfathomed depths. So, enriched by the spoils of the godless, (Wisdom of Solomon 10, 19)
For Israel, only a test of their faith; only a father’s correction; for Egypt, as from a king, stern scrutiny and stern doom. (Wisdom of Solomon 11, 11)
Thy will was that our fathers should root them out, these unnatural murderers of their own defenceless children;✻ (Wisdom of Solomon 12, 6)
but it is thy fatherly Providence that brings her safe to port; thou hast made the sea into a high road men may travel by without harm, (Wisdom of Solomon 14, 3)
Here was some father, bowed with sorrow before his time, his child untimely lost; the likeness of those features once made, to mortal man (that was dead besides) he would pay divine honours, and with that, rites of initiation must become the tradition of his clan. (Wisdom of Solomon 14, 15)
thine is not the fatal stroke man deals in spite, that banishes life beyond recall, imprisons the soul for ever. (Wisdom of Solomon 16, 14)
So would thy own nature manifest a father’s universal love; this food should humour the eater’s whim, turning itself into that which he craved most. (Wisdom of Solomon 16, 21)
Of what should befall that night, our fathers had good warning; confidence in thy sworn protection should keep them unafraid. (Wisdom of Solomon 18, 6)
Such blazonings he bore; what meant that long robe of his but the whole world’s orbit, the four rows of gems but the great deeds of our first fathers, the mitre on his head but thy own greatness? (Wisdom of Solomon 18, 24)
PREFACE: Many are the important truths conveyed to us by the law, by the prophets and by those other writers who have followed them. Israel must be given credit for its own philosophical tradition, suited not only to instruct those who talk its language, but to reach, in spoken or written form, the outside world too, and bring it great enlightenment. No wonder if my own grandfather, Jesus, who had devoted himself to the careful study of the law, the prophets, and our other ancestral records, had a mind to put something in writing himself that should bear on this philosophical tradition, to claim the attention of eager students who had already mastered it, and to encourage their observance of the law. I must beg its readers to come well-disposed to their task, and to follow me closely, making allowances for me wherever I seem to have failed in the right marshalling of words, as I pass on wisdom at second hand. Hebrew words lose their force when they are translated into another language; moreover, when the Hebrews read out the law, the prophets, and the other books among themselves, they read them out in a greatly different form. It was in my thirty-eighth year,✻ in the reign of Euergetes, that I went to Egypt and spent some time there. When I found writings preserved there which were of high doctrinal value, it seemed to me right and fitting that I, too, should be at some pains; I would set about translating this book. Learning I gave to the task and long labour, and so brought it to an end; and so I offer the book to all who are ready to apply their minds to it, and learn how a man must frame his conduct if he would live by the divine law. (Ecclesiasticus 1, 0)
